TRADITIONS  OF  THE  ARIKARA 


Collected  under  the  Auspices  of  the 
Carnegie  Institution  of  Washington 


BY 

GEORGE  A.  DORSEY 
Curator  of  Anthropology,  Field  Columbian  Museum 


WASHINGTON,  D.  C.: 

Published  by  th^Garnegie  Institution  of  Washington 
1904 


V 


£ 

ff 

At 


CARNEGIE  INSTITUTION  OF  WASHINGTON 
Publication   No.    17 


PRESS   OF 

THE   HENRY   E.   WILKENS   PRINTING   CO. 
WASHINGTON,    D.    C. 


CONTENTS. 

Page. 

Introduction 5 

1.  The  Wolf  and  Lucky-Man  Create  Land II 

2.  The  Spiders  Give  Birth  to  People 12 

3.  The  Origin  of  the  Arikara 12 

4.  The  Origin  of  the  Arikara 18 

5.  The  Origin  of  the  Arikara 23 

6.  The  Origin  of  the  Arikara 26 

7.  The  Origin  of  the  Arikara 31 

8.  The  Origin  of  the  Awaho-Bundle  People       . 32 

9.  Mother-Corn's  Visit  to  the  Arikara            35 

10.  Mother-Corn's  Visit  to  the  Arikara            36 

11.  How  the  People  Escaped  the  Buffalo 37 

12.  Why  the  Buffalo  No  Longer  Eat  People 39 

13.  Why  the  Buffalo  No  Longer  Eat  People 40 

14.  The  Girl  Who  Married  a  Star 45 

15.  The  Girl  Who  Married  a  Star 56 

16.  No-Tongue  and  the  Sun  and  the  Moon 61 

17.  How   Burnt-Hands    Became   a    Chief .65 

18.  How   Burnt-Hands'    Became  a    Chief 69 

19.  How   Burnt-Hands    Became   a    Chief 70 

20.  The  Two  Boys  and  the  Water-Serpent 72 

21.  The  Boy  Who  Befriended  the  Thunderbirds,  and  the  Serpent  ...  73 

22.  The  Boy  Who  Turned  Into  a  Snake 79 

23.  The  Boy  Who  Received  the  Mouse  Power 80 

24.  The  Boy  and  the  Young  Hawks 83 

25.  The  End  of  the  Elk  Power 84 

26.  The  Elk  Rescues  a  Woman  from  the  Bear 88 

27.  The  Boy  and  the  Elk 90 

28.  The  Coyote,  the  Girl,  and  the  Magic  Windpipe 91 

29.  The  Buffalo  Wife  and  the  Javelin  Game 94 

30.  The  Origin  of  the  Wolf  Dance 101 

31.  The  Medicine  Dance  of  the  Beaver,  Turtle,  and  Witch-Woman       .       .  105 

32.  The  Village-Boy  and  the  Wolf  Power 106 

33.  The  Rabbit   Boy 109 

34.  The  Man  and  the  Water-Dogs 1 14 

35.  The  Five  Turtles  and  the  Buffalo  Dance 115 

36.  The  Notched  Stick  and  the  Old  Woman  of  the  Island       .       .       .       .  117 

37.  The  Man  Who  Married  a  Coyote 117 

38.  The  Man  Who  Turned  Into  a  Stone 119 

39.  The  Woman  Who  Turned  Into  a  Stone 120 

40.  The  Power  of  the  Bloody  Scalped-Man 121 

41.  The  Boy  Who  Carried  a  Scalped-Man  Into  Camp 123 

42.  The  Girl  Who  Was  Blest  by  the  Buffalo  and  Corn 124 

43.  The  Fight  Between  the  Arikara  and  the  Snakes 125 


CONTENTS. 


44- 

The  Fight  Between  the  Arikara  and  the  Bears       

.     126 

45- 

The  Wife  Who  Married  an  Elk       

127 

46. 

The  Four  Girls  and  the  Mountain-Lion     

.     129 

47- 

The  Deeds  of  Young-Eagle        

.     129 

4& 

The  Girl  Who  Became  a  Whirlwind        

•     134 

49- 

Coyote  and  the  Mice  Sun  Dance        

•     137 

50. 

The  Coyote  Becomes  a  Buffalo     

.     138 

Si- 

The  Coyote  and  the  Artichoke     

.     139 

C'P 

The  Coyote  Rides  the  Bear                                        

139 

3*' 

53- 

The  Coyote  Rides  -the  Buffalo       

140 

54- 

The  Coyote  and  the  Buffalo  Run  a  Race  

.     141 

55- 

The  Coyote  and  the  Dancing  Corn     

.     142 

56. 

The  Coyote  and  the  Turtle  Run  a  Race    

•     143 

57- 

The  Coyote  and  the  Stone  run  a  Race       

•     H3 

58. 

The  Coyote  and  ithe  Rolling  Stone       

.     144 

59- 

The  Coyote  and  the  Rolling  Stone       

•     147 

60. 

How  the  Scalped-Man  Lost  His  Wife       

.     148 

61. 

The  Generous  Scalped-Man  and  His  Betrayer       

.     149 

62. 

The  Scalped-Man     ............ 

150 

63 

The  Dead  Man's  Country      .......... 

152 

V«J* 

64- 

The  Coyote  Who  Spoke  .to  the  Eag>le  Hunters       

•     153 

65 

The  Girl  and  the  Elk       

153 

'-'J* 

66. 

How  the  Rabbit  Saved  a  Warrior       

•     154 

67- 

The  Woman  Whose  Breasts  Were  Cut  Off     

-     155 

68. 

The  Water-Dogs       

156 

69. 

Two-Wolves,  ithe  Prophet      

157 

70. 

How  the  Medicine-Robe  Saved  the  Arikara    

•      159 

71. 

The  Medicine  Bear  Shield     

162 

72. 

The  Crucified  Enemy       

165 

73- 

How  a  Sioux  Woman's  Scalp  Was  Sacrificed        

.     166 

74- 

The  Warrior  Who  Fought  the  Sioux        

.     167 

75- 

The  Capture  of  the  Enemy's  Bows     

.     167 

76- 

The  Woman  Who  Befriended  the  Warriors    

.     168 

77- 

The  Attack  Upon  the  Eagle  Hunters        

170 

78. 

The  Attack  Upon  the  Eagle  Hunters        

170 

79- 

The  Mourning  Lover       

171 

80. 

Contest  Between  ithe  Bear  and  the  Bull  Societies  

172 

81. 

How  White-Bear  Came  to  Belong  to  the  Bear  Society 

-       174 

82. 

The  Tale  of  a  Member  of  the  Bear  Society     

•      175 

Abstracts 

1  70 

INTRODUCTION. 

The  Ankara  traditions  in  this  volume  were  collected  during  the 
year  1903,  with  funds  provided  by  the  Carnegie  Institution.  The  work 
was  part  of  a  systematic  and  extended  study  of  the  mythology  and 
ceremonies  of  the  various  tribes  of  the  Caddoan  stock.  All  of  the  tales 
here  presented  were  secured  through  James  R.  Murie,  of  the  Skidi 
band  of  Pawnee.  The  slight  differences  in  language  between  the  An- 
kara and  Skidi  were  soon  overcome  by  Mr.  Murie,  who,  when  a  boy 
at  school,  had  learned  to  speak  Arikara  fluently. 

The  Arikara  belong  to  the  Caddoan  linguistic  stock,  and  were  for- 
merly closely  allied  with  the  Skidi  band  of  Pawnee,  from  which  tribe 
they  separated  about  1832.  After  that  time  they  made  their  'home  at 
various  points  along  the  Missouri  River  until,  in  1854,  they  were 
placed  on  what  is  known  as  Fort  Berthold  Reservation  in  North  Dakota, 
along  with  the  Mandan  and  Minitaree  or  Grosventres,  the  latter  two 
tribes  being  of  Siouan  stock.  With  the  Mandan  the  Arikara  had  been 
closely  associated  even  before  their  removal  to  the  Fort  Berthold 
Reservation.  Their  dwellings  and  general  mode  of  life  had  much  in 
common  with  the  Skidi.  Like  the  Skidi,  they  constructed  the  earth- 
lodge,  and  their  social  organization  and  religious  ceremonies  in  gen- 
eral were  also  similar  to  those  of  the  Skidi.  Inasmuch  as  the  author 
has  prepared  a  somewhat  extended  discussion  of  the  Skidi  in  his  in- 
troduction to  the  "Traditions  of  the  Skidi  Pawnee,"  it  will  not  be  neces- 
sary here  to  do  more  than  to  refer  to  that  volume.1 

The  Arikara  to-day  number  about  380,  as  against  435  in  1890,  and 
725  in  1880.  Owing  to  the  continued  severe  hostility  of  the  Indian 
Department,  but  little  evidence  of  their  former  method  of  life  remains. 
It  is  said  that  the  last  earth-lodge  in  use  fell  into  ruins  in  1900.  In 
possession  of  certain  members  of  the  tribe  are  some  of  the  sacred  bun- 
dles or  altars;  but  the  people  have  been  so  intimidated  that  their  re- 
ligious ceremonies  are,  as  a  rule,  held  secretly. 

In  physique  they  seem  hardier  than  their  Skidi  brethren  on  the 
south,  and  in  disposition,  more  tractable.  In  dealings  with  the  Gov- 
ernment they  have,  as  a  rule,  proved  themselves  men  of  high  honor, 
and  not  since  about  1820  have  they  manifested  an  unfriendly  disposition 
toward  the  whites. 

An  examination  of  the  tales  here  presented  shows,  as  we  might 
expect  to  find,  many  points  of  resemblance  with  those  of  the  Skidi 
and  other  Pawnee  tribes.  It  is  apparent  at  once,  however,  that  the 
mythology  of  the  Arikara  contains  many  elements  not  found  among 

iTraditions  of  the  Skidi  Pawnee,  Volume  8,  Memoirs  of  the  American  Folk-Lore  Society,  1904. 

5 


INTRODUCTION. 

the  Skidi.  This  is  possibly  due  to  contact  with  the  Mandan,  and  per- 
haps, though  to  a  less  extent,  with  the  Minitaree.  To  what  extent  the 
Mandan  have  influenced  the  Arikara  can  not  be  known,  as  no  extended 
account  of  their  mythology  is  available. 

Inasmuch  as  investigation  is  now  being  carried  on  among  addi- 
tional tribes  of  the  Caddoan  stock,  the  usual  references  to  the  mytholo- 
gies of  other  (tribes  have  been  omitted  in  the  present  volume.  At  the 
completion  of  this  investigation  the  tales  of  all  the  tribes  of  the  stock 
will  be  considered  from  a  comparative  point  of  view,  while  other  re- 
semblances to  the  traditions  of  other  tribes  will,  at  the  same  time,  be 
pointed  out.  It  seems  sufficient  at  present  merely  to  indicate  in  a  gen- 
eral way  the  character  of  the  tales  here  presented. 

In  the  first  and  second  tales,  each  of  which  tells  of  the  creation  of 
the  earth  by  the  Wolf  and  Lucky-Man,  as  well  as  in  the  creation  of 
people  by  the  Spiders,  through  the  assistance  of  the  Wolf,  we  have  a 
story  of  origin  not  known  to  any  of  the  other  bands  of  Caddoan  stock, 
and  it  is  possible  that  this  account  is  due  to  foreign  influence.  The  story 
of  the  appearance  of  people  upon  earth,  or  of  the  emergence,  is  pre- 
sented in  a  number  of  variant  forms  (Nos.  3  to  13).  All  these  myths 
are  of  undoubted  Arikara  origin,  and  apparently  are  uninfluenced  by 
the  mythology  of  any  other  tribe.  The  difference  of  these  tales  from 
all  similar  tales  among  the  Skidi  is  very  interesting,  and  shows  that 
the  Arikara  possessed  a  well-defined  mythology  of  their  own  before 
their  separation  from  the  Skidi.  The  next  two  tales  (Nos.  9,  10)  bear 
additional  testimony  to  the  importance  of  the  cultivation  of  corn  among 
the  Arikara,  while  in  tales  n,  12,  and  13  is  related,  in  varying  versions, 
the  escape  of  the  Arikara  from  the  buffalo.  The  fundamental  prin- 
ciple of  this  myth  is  wide-spread  and  extended  to  many  of  the  Plains 
tribes. 

In  the  next  series  of  tales  (Nos.  14  to  28)  we  have  a  general  ac- 
count of  the  period  of  transformation  following  the  emergence,  and 
which  may  be  characterized  in  general  as  transformer  legends.  As 
with  the  Skidi,  the  poor  boy  among  these  tales  is  the  culture  hero, 
while  Coyote,  the  great  transformer  of  the  Northwest,  takes  a  very 
inferior  part.  At  least  three  well-defined  transformers  appear  in  this 
series;  the  first  in  importance  is  the  boy  offspring  of  the  woman  who 
climbed  to  heaven  and  married  a  Star.  His  greatest  work  is  freeing 
the  land  from  the  presence  of  the  four  destroying  monsters.  Only 
second  to  Star-Boy  in  importance  is  Sun-Boy  (No.  16),  whose  special 
merit  consists  in  the  fact  that  'he  made  long  life  possible,  though  only 
after  a  series  of  memorable  contests  with  -his  powerful  father.  The 
third  transformer  is  Burnt-Hands,  the  Burnt-Belly  of  the  Skidi.  Like 


INTRODUCTION.  7 

Burnt-Belly,  this  poor  boy,  through  the  aid  of  certain  animals,  becomes 
powerful,  kills  the  mean  chief,  and  calls  the  buffalo,  thus  saving  his 
tribe  from  despotism  and  famine,  and  at  the  same  time  furnishing  by 
his  life  a  perpetual  example  to  the  poor  of  the  Arikara  of  the  value  of 
honest  and  long-continued  effort.  In  tale  No.  20  are  related  the  deeds 
of  two  boys  who  slew  the  water-monster,  one  of  whom,  perhaps,  was 
Burnt-Hands.  The  deeds  also  of  two  brothers,  and  perhaps  the  same  as 
those  just  referred  to,  are  related  in  the  next  two  tales  (Nos.  21  and  22) , 
where  we  have  the  additional  element  of  one  of  the  boys  turning  into 
a  water-monster  and  taking  up  his  home  in  the  Missouri  River,  an 
incident  which  is  of  widespread  distribution  among  the  Pawnee  tribes. 
The  first  of  these  two  stories  might  also  be  considered  as  a  rite  myth, 
for  it  has  certain  reference  to  the  origin  of  the  ceremony  of  the  medi- 
cine-men. In  the  next  tale  (No.  23)  the  value  of  the  deeds  of  the  poor 
boy,  who,  as  in  a  similar  Skidi  tale,  recovers  a  mouse's  nest  and  so  re- 
ceives power  from  the  mice  and  rats,  is  not  so  apparent.  To  be  sure, 
for  a  while,  his  power  is  used  advantageously,  and  he  is  instrumental 
in  fighting  the  enemies  of  his  tribe,  but  he  finally  abuses  his  power,  and 
in  an  encounter  with  the  bear  this  power  comes  to  an  end.  A  similar 
fate  befalls  the  hero  of  another  tale  (No.  34),  who,  in  befriending  some 
young  'hawks,  obtained  the  power  of  the  hawks,  which  power,  for 
a  while,  was  rightly  used,  but  eventually,  abusing  it,  he  suffered  death. 
This  tale,  also,  might  be  considered  a  rite  myth.  In  tales  Nos.  25  and 
26  is  related  how  the  young  man  recovered  the  young  women  from 
the  power  of  the  bear,  through  the  assistance  of  the  magic  flute  of  the 
elk.  In  the  second  of  these  two  tales  some  of  the  women  become  elks. 
The  story  of  the  man  who  obtained  the  elk  power  is  related  in  tale  27, 
which  also  relates  'how  certain  people,  after  entering  the  water,  became 
animals.  In  a  number  of  tales  presented  Coyote  figures  prominently, 
but  only  in  No.  28  does  he  appear  as  a  transformer,  where,  by  his 
action  with  the  magic  windpipe,  the  seven  brothers  become  bumblebees. 

Tales  Nos.  29  to  42  may  be  considered  rite  myths,  inasmuch  as 
they  refer  either  to  the  origin  of  a  ceremony  or  of  a  particular  rite  or 
to  incidents,  which  were  perhaps  connected  with  a  ceremony.  Myths 
of  this  nature  apparently  are  not  as  common  among  the  Arikara  as 
among  the  Skidi.  It  is  possible,  however,  that  this  apparent  difference 
will  not  prove  to  be  real,  for  as  yet  no  extended  and  systematic  study 
has  been  made  of  the  Arikara  ceremonies. 

In  tale  No.  29  is  found  an  interesting  account  of  the  origin  of  the 
well-known  ring  and  javelin  game  of  the  Plains,  which  among  the 
Arikara,  as  among  the  Skidi  and  Wichita,  is  really  part  of  the  cere- 
monial calling  of  the  buffalo.  The  tale  also  relates  to  the  origin  of  the 


8  INTRODUCTION. 

buffalo  dance.  In  the  next  three  tales  (Nos.  30-32)  is  related  the 
origin  of  the  wolf  dance  and  of  t!he  medicine-men's  dance  and  of  the 
special  medicine  of  one  of  the  medicine-men.  In  tale  No.  33  is  related 
the  origin  of  the  rabbit  power,  presumably  the  tale  of  the  origin  of  some 
special  medicine.  In  tale  No.  34  we  have  perhaps  the  account  of  the 
origin  of  some  band.  Here,  as  in  certain  other  tales,  we  have  the  magic 
power,  derived  in  this  instance  from  the  water-dogs,  which  led  to  the 
separation  of  the  people.  Tale  No.  35  appears  to  relate  to  certain 
incidents  of  the  buffalo  dance,  while  the  next  tale  gives  a  mythical  ac- 
count of  the  well-known  musical  instrument  consisting  of  a  stick  which 
was  rubbed  by  another  stick  or  by  a  bone,  one  end  of  the  first  stick 
resting  upon  a  hollow  object  acting  as  a  resonator.  Tale  No.  38  has 
reference  to  some  personage  in  the  medicineHmen's  ceremony.  In  Nos. 
38  and  39  we  have  an  account  of  the  man  and  the  woman  who  turned 
to  stone  and  who  as  such  afterward  played  a  prominent  part  in  the 
medicine-men's  lodge.  In  tales  Nos.  40  and  41  we  have  an  account  of 
magic  power  derived  from  scalped-men,  presumably  being  accounts  of 
the  origin  of  some  special  medicine.  Tale  No.  42,  which  tells  of  the 
power  given  a  young  girl  through  the  skull  and  corn  of  the  altar,  which 
she  used  for  replenishing  the  impoverished  stores  of  her  tribe,  seems 
to  be  the  fragment  of  some  rite  myth. 

Tales  Nos.  43  to  48  are  of  miscellaneous  character,  and  are  not 
easily  referred  to  any  of  the  categories  above  mentioned.  The  first 
two  in  this  series,  which  recount  contests  between  the  Arikara  and  the 
snakes  and  the  Arikara  and  the  bears,  are  perhaps  rite  tales,  or  they 
may  relate  to  a  still  earlier  time  in  the  mythologic  era.  The  next  tale 
tells  of  the  wife  who  married  the  elk  and  afterward  rendered  great 
assistance  to  her  people.  This  tale  in  its  general  features  is  similar  to 
a  wide-spread  myth  found  among  the  Plains  tribes.  The  story  of  the 
four  girls  who  were  pursued  by  the  mountain-lion,  as  told  in  tale  No. 
46,  is  also  equally  wide-spread,  though  it  is  here  presented  in  an  ab- 
breviated form.  The  next  tale,  which  tells  of  the  boy  who  could 
transform  himself  into  an  eagle,  and  who  (became  a  great  chief  and 
warrior,  is  similar  in  general  to  No.  32,  but  contains  no  rite  element. 
The  story  of  the  whirlwind  girl  (No.  48)  contains  certain  elements 
not  yet  known  to  exist  among  any  of  the  Plains  tribes. 

Tales  Nos.  49  to  59  relate  almost  exclusively  to  animals,  and  in  all 
of  them  the  Coyote  plays  a  prominent  part,  always  as  a  mean  trickster, 
not  as  a  transformer,  and  committing  deeds  which  generally  result  dis- 
astrously to  himself.  These  tales  in  general  are  similar  to  those  of  the 
Skidi  and  other  bands  of  the  Pawnee. 

Tales  Nos.  60  to  68  may  be  characterized  in  general  as  traditions, 


INTRODUCTION.  9 

in  which  the  element  of  superstition  or  strange  beliefs  play  a  promi- 
nent part. 

Tales  Nos.  69  to  82  possess  no  element  of  magic  power.  They  are 
to  be  considered  as  traditions  or  war  tales,  from  which  may  be  gained 
certain  information  interesting  in  a  general  study  of  the  Arikara.  Tale 
No.  71,  and  the  last  of  the  series,  No.  82,  are  especially  interesting,  as 
relating  the  story  of  the  medicine  war  shield  and  the  personal  experi- 
ence of  a  member  of  the  Bear  society. 

GEORGE  A.  DORSEY. 
CHICAGO,  July  i,  1904. 


TRADITIONS  OF  THE  ARIKARA 


1.  THE  WOLF  AND  LUCKY-MAN  CREATE  LAND.* 

There  was  a  big  lake.  On  this  lake  were  two  Ducks  swimming 
around.  They  saw  the  Wolf  coming  from  the  southwest.  Then  they 
saw  in  the  north,  Lucky-Man  coming.  The  Wolf  and  Lucky-Man  met 
on  the  shore  of  the  lake. 

The  Wolf  challenged  Lucky-Man  to  see  who  could  endure  the  rain 
the  longest.  The  Wolf  hung  up  his  own  skin,  while  Lucky-Man  hung 
up  all  kinds  of  feathers  on  a  long  stick.  It  commenced  to  rain.  The 
Wolf  finally  gave  in.  He  said :  "I  am  beaten,  but  now  I  want  you  to 
create  with  me.  I  want  to  make  land.  I  want  you  to  make  land,  and 
whatever  things  should  live  on  it."  Then  the  Wolf  said,  "I  will  'take 
the  north  side  of  the  Missouri  River,  and  I  will  make  land."  The  Wolf 
called  a  Duck,  and  said,  "Now,  Duck,  can  you  dive  away  down  under 
the  lake  and  fetch  me  some  dirt  from  the  bottom?"  The  Duck  said, 
"Yes."  The  Duck  dived  and  brought  up  mud  and  placed  it  before  the 
Wolf.  The  Wolf  then  threw  the  mud  in  the  north,  and  said,  "Form 
into  land,  and  let  it  be  prairie,  and  let  the  buffalo  roam  over  this 
prairie!"  And  it  was  done. 

The  Wolf  told  Lucky-Man  that  it  was  now  his  turn.  Lucky-Man 
then  turned  and  called  the  Duck  and  told  it  to  bring  up  the  mud  from 
the  lake.  He  brought  up  even  more  than  he  had  brought  up  for  the 
Wolf.  Lucky-Man  threw  this  dirt  on  the  south  side  of  where  the 
Wolf  had  made  his  land.  Hills  and  mountains  were  formed.  The 
buffalo  were  seen  on  the  land.  Lucky-Man  said :  "When  the  people 
come  they  shall  choose  to  live  on  the  south  side  of  the  Missouri  River, 
for  there  are  hills  and  valleys,  so  that  their  ponies,  dogs,  and  buffalo 
can  find  shelter  in  the  hills  and  mountains.  You  made  your  country 
level;  in  the  winter  time  the  buffalo  will  be  driven  away  from  there 
by  the  storm." 

The  Wolf  made  the  land  on  the  north  side,  and  Lucky-Man  made 
the  land  on  the  south  side;  so  there  was  a  channel  between  ithe  two 
countries,  and  that  is  where  the  Missouri  River  bed  is.  The  first  thing 
they  knew,  the  stream  of  the  Missouri  began  to  flow  along  the  dividing 
line  of  the  two  countries  they  'had  created. 


«  Told  by  Yellow- Bear. 


12  TRADITIONS   OF   THE   ARIKARA. 

2.  THE  SPIDERS  GIVE  BIRTH  TO  PEOPLE.* 

There  was  once  an  old  Spider-Man  who  lived  by  himself  with  his 
wife.  One  day  the  Wolf  and  his  friend  went  to  visit  these  old  folks. 
The  Spider-Man  was  dirty,  'his  eyes  were  red,  he  had  no  hair  on  his 
head,  and  'he  was  very  dirty  all  over,  and  ihe  emitted  a  bad  odor.  His 
wife  also  was  very  dirty ;  her  hair  was  thin  and  very  coarse.  The  Wolf 
had  never  seen  people  who  looked  like  these  people. 

Lupus  ab  homine  quaesivit  quern  ad  modum  cum  uxore  concutn- 
beret.  Homo  respondit:  "Non  dicere  sed  ostendere  volumus." 
"Recte,"  dixit  Lupus.  Cum  autem  hominem  mulieremque  conspexisset, 
ilium  tantum  genitalia  esse,  itemque  mulierem  repperit ;  quocirca  fetorern 
emiserunt.  Atque  uterque  de  genere  araneo  fuit. 

Deinde  Lupus:  "Efficiemus  ut  pulchriores  videamini,  et  concum- 
bere  aliter  ac  nunc  possitis." 

The  Spider-Man  and  the  woman  were  both  willing.  So  the  Wolf 
and  his  friend  went  and  got  some  wild  sage  and  fixed  up  some  medi- 
cine. They  dipped  the  wild  sage  into  the  water  and  rubbed  it  all  over 
the  two  Spider  people.  As  he  rubbed  the  wild  sage  over  them  they 
became  very  different,  they  looked  better,  and  they  did  not  smell  bad. 
Deinde  Lupus  virum  docebat  quern  ad  modum  cum  uxore  concumbere 
conveniret,  quidque  facere  oporteret  ut  liberos  gignere  posset. 
Nisi  Lupus  hasc  fecisset,  ut  aiunt,  nulli  de  genere  humano  geniti  essent. 
Namque  ille  Araneos  docuit  quern  ad  modum  concumbere  oporteret  ut 
liberos  gignerent.  Qui  autem  ex  eis  geniti  sunt  humani  fuerunt,  unde 
homines  omnes  sunt. 

3.  THE  ORIGIN  OF  THE  ARIKARA.f 

There  were  large  people  living  upon  the  earth  long  ago,  who  were 
so  strong  that  they  were  not  afraid  of  anybody,  but  they  did  not  have 
good  judgment.  They  made  fun  of  all  the  gods  in  the  heavens. 

Nesaru  looked  down  upon  them,  and  was  angry.  Nesaru  said : 
"I  made  them  too  strong.  I  will  not  keep  them.  They  think  that  they 
are  like  myself.  I  shall  destroy  them,  but  I  shall  put  away  my  people 
that  I  like  and  that  are  smaller." 

So  the  animals  were  made  to  assist  some  people  to  turn  into  corn 
and  they  were  taken  under  ground  into  a  cave,  which  was  so  large  that 
animals  and  people  lived  down  there  together.  The  large  people  were 

*Told  by  Two-Hawks. 
fTold  by  Hand. 


THE   ORIGIN    OF    THE   ARIKARA.  13 

killed  by  the  flood.  The  people  who  were  taken  in  under  the  ground 
knew  nothing  of  the  flood,  for  they  were  not  people ;  they  were  grains 
of  corn. 

Nesaru  in  the  heavens  planted  corn  in  the  heavens,  to  remind  him 
that  ;his  people  were  put  tinder  ground.  As  soon  as  the  corn  in  the 
heavens  had  matured,  Nesaru  took  from  the  field  an  ear  of  corn.  This 
corn  he  turned  into  a  woman  and  Nesaru  said,  "You  must  go  down  to 
the  earth  and  bring  my  people  from  the  earth."  She  went  down  to  the 
earth  and  she  roamed  over  the  land  for  many,  many  years,  not  know- 
ing where  to  find  the  people.  At  last  the  thunders  sounded  in  the  east. 
She  followed  the  sound,  and  she  found  the  people  underground  in  the 
east.  By  the  power  of  Nesaru  himself  this  woman  was  taken  under 
ground,  and  when  the  people  and  the  animals  saw  her  they  rejoiced. 
They  knew  her,  for  she  was  the  Mother-Corn.  The  people  and  the 
animals  also  knew  that  she  had  the  consent  of  all  the  gods  to  take 
them  out. 

Mother-Corn  then  called  upon  the  gods  to  assist  her  to  lead  her 
people  out  of  the  earth.  There  was  none  who  could  assist  "her.  She 
turned  around  to  the  people,  and  said:  "We  must  leave  this  place, 
this  darkness;  there  is  light  above  the  earth.  Who  will  come  to  help 
me  take  any  people  out  of  the  earth?"  The  Badger  came  forth,  and 
said,  "Mother,  I  will  help."  A  Mole  also  stood  up,  and  said,  "I  will 
assist  the  Badger  to  dig  through  the  ground,  that  we  may  see  the  light." 
The  long-nosed  Mouse  came,  and  said,  "I  will  assist  these  other  two  to 
dig  through." 

The  Badger  began  to  dig  upwards.  He  became  tired,  and  said, 
"Mother,  I  am  tired."  Then  the  Mole  began  to  dig.  The  Mole  became 
tired.  Then  the  long-nosed  Mouse  came  and  dug  until  it  became  tired. 
It  came  back.  The  long-nosed  Mouse  said,  "Mother,  I  am  tired."  The 
Badger  began  to  dig  upward.  When  he  became  tired  the  Mole  went 
up.  The  Mole  said,  "I  was  just  about  to  go  through  when  I  became 
tired."  The  long-nosed  Mouse  then  ran  up,  and  said,  "I  will  try." 
The  long-nosed  Mouse  stuck  its  nose  through  the  earth  until  it  reached 
up  to  its  ears,  and  it  could  see  just  a  little  light.  It  went  'back,  and 
said,  "Mother,  I  ran  my  nose  through  the  earth,  and  it  has  made  my 
nose  small ;  all  the  people  that  I  shall  belong  to  shall  have  these  long 
noses,  just  like  mine,  so  that  all  the  animals  will  know  that  it  was  I 
who  dug  through  the  earth  first,  making  my  nose  small  and  pointed." 

The  Mole  was  so  glad  that  it  tried  again.  It  went  up  to  the  hole, 
dug  through  the  hole  and  went  through.  The  sun  had  come  up  from 
the  east.  It  was  so  bright  that  it  blinded  the  Mole.  The  Mole  ran 


14  TRADITIONS   OF   THE   ARIKARA. 

back,  and  said,  "Mother,  I  have  been  blinded  by  the  brightness  of 
that  sun.  I  can  not  live  upon  the  earth  any  more.  I  must  make  my 
home  under  the  earth.  All  the  people  who  wish  to  be  with  me  will  be 
blind,  so  that  they  can  not  see  in  the  daytime,  but  they  can  see  in  the 
night.  They  shall  stay  under  the  ground  in  the  daytime."  The  Mother- 
Corn  said,  "Very  well." 

The  Badger  then  dug  through,  making  the  hole  larger,  and,  as  it 
went  out,  the  Badger  closed  its  eyes,  but,  as  'he  stuck  'his  feet  out,  the 
rays  of  the  sun  struck  him  upon  the  face  so  that  he  got  a  streak  of 
black  upon  it,  and  he  got  black  legs.  The  Badger  went  back  into  the 
hole,  and  said,  "Mother,  I  have  received  these  black  marks  upon  me, 
and  I  wish  that  I  might  remain  this  way,  so  that  people  will  remember 
that  I  was  one  of  those  who  helped  to  get  your  people  out."  The 
Mother-Corn  said,  "Very  well,  let  it  be  as  you  say." 

The  Mother-Corn  then  led  the  way  and  the  Mole  followed,  going 
out  of  the  hole ;  but,  as  they  were  about  to  go  out  from  the  hole,  there 
was  a  noise  from  the  east,  and  thunder,  which  shook  the  earth,  so  thait 
the  earth  opened.  The  people  were  put  upon  the  top  of  the  earth. 
There  was  wailing  and  crying,  and,  at  the  same  time,  the  people  were 
rejoicing  thait  they  were  now  out  upon  the  open  land.  As  the  people 
stood  upon  the  earth,  the  Mother-Corn  said,  "My  people  will  now 
journey  west.  Before  we  start,  any  who  wish  to  remain  here,  as  Bad- 
gers, long-nosed  Mice,  or  Moles,  may  remain."  This  was  then  done. 
Some  of  the  people  turned  back  to  the  holes  of  the  earth  and  turned 
inlto  animals,  whichever  kind  they  wanted  to  be. 

The  journey  was  now  begun.  As  they  journeyed,  there  seemed  to 
come  up  in  front  of  them  a  mountainous  country.  There  was  a  deep 
chasm.  Here  the  people  could  not  get  down,  and  if  they  should  get 
down  there  was,  on  the  other  side,  another  steep  bank,  and  there  was 
no  way  for  (the  people  to  get  up.  Mother-Corn  turned  to  the  heavens, 
and  cried  for  help,  "Any  of  you  gods,  come,  help."  But  there  was  no 
one  to  come.  Now  there  came  from  among  the  people  a  little  bird, 
who  said,  "Mother-Corn,  I  will  be  the  one  to  point  out  the  way  for 
you."  The  bird  was  the  Kingfisher.  The  bird  flew  to  the  other  side 
of  the  steep  bank,  stuck  its  bill  into  the  bank,  going  through  the  hill 
and  going  out  on  the  other  side,  so  that  the  earth  fell  into  the  chasm. 
The  bird  came  back  again,  and  flew  into  the  side  of  the  steep  bank, 
where  the  people  were  and  came  out  on  this  side,  so  that  the  earth  fell 
into  the  chasm,  so  that  by  the  bank's  falling  there  was  formed  a  bridge. 
The  people  rejoiced,  and  the  bird  said,  "All  the  people  who  want  to 
join  me  may  remain  here,  and  we  will  stay  and  make  our  homes  in  these 


THE    ORIGIN    OF    THE   ARIKARA.  15 

banks."  Some  of  the  people  went  back,  stopped  and  turned  into  this 
kind  of  bird. 

Again  the  people  journeyed,  and  again  they  came  to  an  obstacle. 
This  obstacle  was  the  timber.  The  timber  was  somewhere  near  the  sun. 
Mother-Corn  turned  to  the  gods  and  asked  for  help,  for  the  timber 
before  them  was  very  thick.  There  were  thorns  all  over  the  timber, 
so  that  even  animals  could  not  go  through.  The  gods  in  the  heavens 
had  agreed  to  help  Mother-Corn.  They  gave  power  to  the  Owl  to 
clear  a  way  through  the  timber  for  the  people.  The  Owl  came  and 
stood  before  Mother-Corn,  and  said,  "Mother,  I  will  -help  to  make  a 
pathway  for  your  people  to  go  through  this  timber.  Any  of  the  people 
Who  wish  to  remain  with  me  may  become  as  I  am,  and  we  sha-11  remain 
in  this  timber  forever."  The  Owl  then  flew  up  through  the  timber. 
As  it  waved  its  wings  it  removed  the  timber  to  one  side,  so  that  when 
it  flew  through  the  timber  there  was  a  pathway,  so  that  the  people 
could  go  through.  Mother-Corn  then  led  the  people  through  the  tim- 
ber and  passed  onward. 

As  they  were  journeying  through  the  country,  all  at  once  they 
came  to  a  big  lake.  They  looked  around  for  'help,  but  they  could  see 
none.  They  could  not  turn  back,  for  Nesaru  had  instructed  Mother- 
Corn  to  lead  the  people  towards  the  west.  A  bird  came  and  stood  in 
front  of  Mother-Corn,  and  said,  "I  will  make  a  pathway  through  this 
water.  Let  the  people  stop  crying.  I  shall  help  them."  Mother-Corn 
looked  at  the  bird,  and  said,  "Make  a  pathway  for  us,  and  you  shall 
have  some  of  my  people  to  remain  with  you  here."  The  bird  flew  and 
jumped  into  the  water.  The  bird  was  so  swift  that  it  parted  the  waters 
wherever  it  went,  and  came  out  on  the  other  side  of  the  water  and  left 
the  waters  parted.  This  bird  was  the  Loon.  The  people  went  over  on 
dry  land  and  crossed  to  the  other  side.  Some  of  the  people  turned  back, 
and  as  they  went  into  the  water  they  turned  into  Loons.  The  other 
people  journeyed  on. 

When  they  had  crossed  the  lake  they  had  no  implements,  for  the 
people  at  this  time  had  no  sense,  as  they  were  still  animals.  Here  at 
this  place  some  of  the  people  were  cut  off,  as  the  waters  came  together 
and  left  them  on  the  other  side  of  the  big  waters.  At  this  place  the 
people  saw  a  man  who  was  very  tall  and  whose  hair  from  his  mouth 
reached  down  to  his  waist,  and  they  exclaimed,  "Wonderful!"  And 
they  were  afraid  of  him.  They  thought  that  this  man  was  from  the 
heavens. 

At  this  place  Mother-Corn  brought  the  people  together  and  said, 
"I  am  Mother-Corn ;  you  shall  have  my  corn  to  plant,  so  that  you,  by 


l6  TRADITIONS    OF    THE    ARIKARA. 

eating  it,  will  grow  and  also  multiply."  Then  Mother-Corn  also  said, 
"I  will  have  to  divide  up  things  among  you  people,"  for  here  at  this 
place  they  had  had  their  village  for  some  time.  Mother-Corn  now  re- 
turned to  the  iheavens. 

They  made  games  at  this  place.  The  first  game  they  played  was 
the  shinny  ball  and  four  sticks.  The  land  was  marked  out  by  four 
sticks,  which  enclosed  an  oblong  extending  from  east  to  west.  Each 
side  tried  to  force  the  ball  through  the  other's  goal.  W'hen  one  side 
was  beaten  it  immediately  began  to  kill  those  of  the  other  side.  At 
other  places  they  had  long  javelins  to  catch  a  ring  with.  The  side  that 
won  began  to  kill  the  people  who  were  on  the  other  side,  and  whose 
language  they  could  not  understand.  All  this  was  done  while  Mother- 
Corn  was  away,  up  in  the  heavens. 

When  Mother-Corn  returned  from  the  heavens  she  brought  with 
her  a  man  who  said  that  Nesaru  was  displeased  with  their  doings ;  that 
now  'he  was  to  give  them  rules  and  laws  to  go  by ;  and  that  the  people 
were  to  iselect  a  man  whose  name  should  be  Nesaru,  chief. 

After  a  man  had  been  selected  as  chief  the  man  and  Mother-Corn 
sat  down  and  she  commanded  that  all  the  animals  and  people  should 
come  to  her.  The  man  with  Mother-Corn  stood  up,  and  said,  "I  shall 
go  off.  I  am  'Strong."  This  man  came  back  with  a  scalp.  "This,"  he 
said,  "the  chief  must  have,  and  this  other  bunch  of  hair,  for  the  man 
who  takes  the  most  scalps  and  captures  the  most  enemies  shall  become 
a  chief.  You  must  put  the  scalp  on  your  right  arm.  The  next  scalp 
you  take,  put  upon  your  left  arm ;  the  next  scalp  put  on  the  right  breast ; 
the  next  put  on  the  left  breast ;  the  next  put  on  the  right  leg ;  and  the 
next  put  on  the  left  leg.  Now,  that  man  becomes  a  chief." 

Mother-Corn  then  made  a  bundle,  made  songs,  made  the  ritual, 
and  gave  the  people  the  ceremonies.  The  medicine-men  were  instructed 
by  the  man,  and  also  were  taught  sleight-of-hand,  and  were  told  to 
make  a  village. 

They  did  not  stay  long  in  the  village,  for  Mother-Corn  led  them 
away  on  through  the  country  to  what  is  known  as  the  Republican 
River,  in  Kansas,  where  there  is  only  one  mountain.  Here  they  were 
to  make  their  village,  for  Nesaru  had  placed  roots  and  herbs  for  the 
medicine-men.  All  the  people  now  moved  on,  and  the  Awaho  people 
came  last;  for  the  others  had  gone  on  and  had  their  ceremonies,  but 
the  Awaho  people,  coming  last,  received  the  ceremonies  from  Mother- 
Corn. 

At  this  place,  while  the  ceremonies  were  going  on,  Mother-Corn 
had  the  'people  offer  smoke  to  the  different  gods  in  the  heavens,  and 


THE   ORIGIN    OF   THE   ARIKARA.  17 

to  all  animal  gods.  Just  as  they  were  about  to  move  on,  a  Dog  came 
running  into  the  village,  frothing  at  the  mouth,  and  fell  down  calling 
upon  Mother-Corn,  and  saying  that  she  had  done  wrong  by  leaving  it 
behind ;  that  Mother-Corn  -had  remembered  all  the  gods  and  all  the  ani- 
mals, without  remembering  him,  the  Dog ;  that  now  he  had  caught  up 
with  the  people ;  that  he  knew  that  not  only  himself,  but  the  Whirlwind 
was  left  out;  and  that  the  Whirlwind  was  mad,  and  was  coming  to 
scatter  the  'people ;  that  the  Dog  had  come  from  the  Sun  and  that  the 
Sun  .had  given  it  curative  powers;  that  the  Dog  would  help  them; 
that  as  the  Whirlwind  was  coming  to  destroy  the  people,  the  Dog  let 
them  know  that  the  Whirlwind  was  a  disease,  and  wherever  the  wind 
touched  the  people,  disease  would  be  left ;  but  if,  when  the  Whirlwind 
should  come,  they  would  kill  a  dog  and  let  the  dog  meat  be  the  first 
to  be  offered  as  a  sacrifice  to  the  different  gods  in  the  heavens,  then 
the  gods  would  send  a  storm  that  would  drive  away  the  disease  from 
the  villages. 

As  the  Whirlwind  came  the  people  cried  to  the  Dog:  "Let  it  be 
as  you  say.  You  shall  be  the  first  meat  in  all  our  offerings  in  our  cere- 
monies, and  you  shall  be  meat  for  us  to  eat  when  there  is  disease  in  the 
villages,  but  let  the  Whirlwind  stop."  The  Whirlwind  stopped  blowing. 
Then  the  Dog  appeased  the  gods,  and  said,  "I  shall  always  remain 
with  the  people.  I  shall  be  a  guardian  for  all  their  belongings." 

After  this  was  done,  Nesaru  had  gathered  in  from  his  garden  the 
crop  of  corn  he  had  planted.  Nesaru  then  gave  three  things  to  the 
people — Mother-Corn,  the  office  of  chief,  and  the  medicine-men.  Then 
Mother-Corn  said,  "The  gods  in  the  heavens  are  the  four  world-quar- 
ters, for  they  are  jealous.  If  you  forget  to  give  smoke  to  them  they 
will  get  mad  and  send  storms."  Then  she  said,  "Give  smoke  to  me 
last.  The  Cedar-Tree  that  shall  stand  in  front  of  your  lodge  shall  be 
myself.  I  shall  turn  into  a  Cedar-Tree,  to  remind  you  that  I  am 
Mother-Corn,  who  gave  you  your  life.  It  was  I,  Mother-Corn,  who 
brought  you  from  the  east.  I  must  become  a  Cedar-Tree  to  be  with 
you.  The  stone  that  is  placed  at  the  right  of  the  Cedar-Tree  is  the 
man  who  came  and  gave  you  order  and  established  the  office  of  chief. 
It  is  Nesaru,  who  still  exists  all  the  time,  and  is  watching  over  you.  It 
will  keep  you  together  and  give  you  long  life." 


l8  TRADITIONS   OF   THE   ARIKARA. 

4.  THE  ORIGIN  OF  THE  ARIKARA.* 

A  long  time  ago,  people  lived  in  the  ground.  Mother-Corn  en- 
gaged the  animals  to  help  her  to  get  these  people  out  of  the  ground. 
The  animals  came,  and  said,  "Mother-Corn,  we  will  help."  There  was 
a  Badger,  a  Gopher,  the  long-nosed  Mouse,  and  a  Mole. 

The  Badger  was  the  first  to  stand  up,  and  he  said,  "Mother-Corn, 
I  will  be  the  first  to  dig."  So  the  Badger  went  to  work  digging  through 
the  earth.  The  Badger  gave  out.  He  came  back,  and  said,  "Mother- 
Corn,  I  am  tired."  The  next  animal  went  and  dug,  became  tired,  and 
came  back.  The  Mole  then  went  to  work,  but  the  long-nosed  Mouse 
was  the  last  to  go.  He  dug  through  the  earth  with  his  nose.  Then 
the  Mole  asked  to  see  the  light,  and  it  went  through  and  was  blinded. 
The  Mole  went  back,  and  said,  "Mother-Corn,  I  will  stay  under  ground 
always." 

The  next  animal  to  try  was  a  Gopher.  He  went  up,  and  tried  to 
go  out  of  the  hole.  It  was  late  in  the  evening,  so  that  this  animal  re- 
ceived only  a  black  streak  across  his  eyes.  The  Badger  then  went  to 
work  and  dug  the  hole  larger,  and  went  out,  and  it  was  morning,  for 
the  sun  was  up.  The  sun  burned  the  fore  legs  of  the  Badger,  also 
around  his  face,  but  he  was  not  blinded.  The  long-nosed  Mouse  stood 
up,  and  said,  "Mother-Corn,  in  trying  to  open  the  doorway  of  the  earth 
for  the  people,  my  nose  was  squeezed,  and  made  pointed.  My  snout 
has  been  made  small,  and  I  shall  keep  this  shape  always,  so  that  the 
people  will  know  that  I  was  the  one  that  opened  the  doorway  of  the 
earth  for  the  people." 

The  Mole  stood  up,  and  said,  "Mother-Corn,  I  am  blinded.  I  can 
not  go  with  you,  and  your  people  will  have  to  allow  me  to  remain  here, 
that  I  may  always  stay  under  the  ground."  Mother-Corn  gave  her 
consent,  and  that  is  why  the  Mole  is  in  the  ground.  If  it  comes  out,  it 
will  come  out  in  the  night,  and  if  the  sun  comes  up  on  it,  it  has  to  sit 
still  all  day,  until  the  night  comes,  then  it  will  travel  again. 

The  people  now  came  out  from  the  ground  and  stood  outside. 
They  saw  other  pathways,  where  other  people  had  gone  out  from  the 
ground,  by  the  help  of  the  Buffalo. 

Now  the  people  started  upon  a  journey.  This  journey  was  stopped ; 
for  the  leaders  said,  "Here  is  an  obstacle,  a  deep  crevice.  What  shall 
we  do,  Mother-Corn?"  Mother-Corn  said,  "Help!  Hurry!"  And 
she  called  upon  the  gods.  The  gods  sent  a  Kingfisher,  who  said, 
"Mother-Corn,  I  will  be  the  one  to  make  a  way  for  you  and  your  peo- 

•Told  by  Star. 


THE   ORIGIN    OF    THE   ARIKARA.  19 

pie."  The  Kingfisher  flew  and  shot  through  the  side  of  the  bank,  and 
the  bank  fell.  The  Kingfisher  flew  around  to  where  the  company  of 
people  were,  and  shot  through  the  other  bank,  and  this  bank  also  fell, 
so  that  the  two  banks,  meeting,  formed  a  pathway.  Some  of  the  peo- 
ple who  saw  these  banks  torn  up,  turned  to  Mother-Corn,  and  said, 
"Mother-Corn,  we  want  to  stay  here  in  the  banks,  as  Worms."  So 
Mother-Corn  allowed  some  of  the  people  to  remain  in  the  banks  as 
Worms.  The  people  started,  and  when  they  got  across  this  crevice 
they  started  on  their  journey. 

Again  they  met  another  obstacle — thick  timber — and  Mother- 
Corn  called  on  the  gods,  and  said,  "Hurry !  Help !"  So  the  gods  sent 
the  wonderful  Owl  to  the  people.  This  wonderful  Owl  flew  and  lighted 
by  Mother-Corn,  and  said,  "Mother,  I  will  be  the  one  to  make  a  path- 
way." The  Owl  flew  through  the  timber,  and  there  was  a  pathway. 
The  people  went  through  the  timber,  and  some  of  them  liked  the  tim- 
ber, and  they  turned  to  Mother-Corn,  and  said,  "Mother,  we  want  to 
stay  with  the  wonderful  Owl."  So  some  of  the  people  turned  into  ani- 
mals and  birds,  and  they  stayed  in  the  timber. 

Again  the  people  started  to  journey,  and  they  came  to  another 
difficulty.  This  time  they  came  to  a  lake,  whose  banks  were  mountains, 
but  they  managed  to  get  down  to  the  lake.  Then  the  people  said, 
"Mother-Corn,  what  shall  we  do,  for  the  lake  is  in  the  way  ?"  Mother- 
Corn  called  upon  the  gods,  and  said,  "Hurry !  Help !"  The  gods  sent 
a  Loon.  The  Loon  came  down  and  stood  by  the  people,  and  said, 
"Mother-Corn,  I  will  help  to  make  a  pathway  for  your  people."  The 
Loon  flew  down  to  the  lake,  and  flew  through  the  waters,  and  the  waters 
opened,  leaving  the  bottom  of  the  lake  dry  so  that  the  people  could 
cross;  some  drank  from  the  lake,  turned  into  fish,  and  remained  be- 
hind. When  they  had  crossed  the  lake,  some  of  the  people  said,  "Mother- 
Corn,  we  want  to  stay  with  the  wonderful  bird,  the  Loon."  Mother- 
Corn  gave  her  consent.  Some  of  them  turned  into  Loons,  and  they 
stayed  behind.  The  obstacles  were  overcome. 

It  was  now  time  for  Mother-Corn  to  smoke  to  the  gods.  The 
smoke  was  ready.  Animals  and  birds  were  sent  out  to  find  offerings. 

When  the  pipe  was  made  the  animals  and  the  birds  went  out  to 
find  the  offering.  The  Prairie-chicken  found  a  wild-cat  and  killed  it. 
The  Prairie-chicken  brought  the  wild-cat  to  the  people  and  laid  it  down 
outside  of  the  camp.  The  Prairie-chicken  then  went  to  Mother-Corn, 
and  said,  "Mother,  I  have  killed  for  the  offering."  Mother-Corn,  said, 
"What  kind  of  an  animal  is  it  that  you  have  killed?"  The  Prairie- 
chicken  said,  "It  is  an  animal  that  is  speckled."  Mother-Corn  said, 


2O  TRADITIONS   OF   THE   ARIKARA. 

"You  have  done  right.  The  animal  that  is  speckled  represents  the 
heavens,  and  the  white  spots  represent  the  stars.  So  you  will  bring  it 
and  we  will  make  an  offering."  The  Prairie-chicken  went  and  brought 
the  animal. 

When  it  came  time  to  offer  the  smoke  the  people  found  that  they 
had  not  the  pipe  with  which  to  form  the  smoke.  There  were  three 
Stars  in  the  heavens,  and  they  saw  the  pipe  was  lacking.  They  said, 
"Mother-Corn,  we  will  get  you  the  pipe."  So  the  three  Stars  went 
and  found  a  stone,  and  brought  it  to  Mother-Corn.  They  said,  "We 
are  the  three  Stars  that  come  up  in  the  East.  We  know  the  pipe  smoked 
to  us."  They  were  Red-Star,  Yellow-Star,  and  the  Big-Black-Meteoric- 
Star.  So  Mother-Corn  had  the  stone  made  into  a  pipe. 

When  the  pipe  was  made  and  filled  with  native  tobacco  Mother- 
Corn  called  the  Prairie-chicken,  and  said,  "You  must  carry  this  pipe  to 
the  God  in  the  Southeast."  So  the  Prairie-chicken  took  the  pipe  and 
flew  to  the  Southeast.  It  was  gone  for  some  time,  and  when  the  Prairie- 
chicken  came  back  it  said,  "The  God  in  the  Southeast  received  the  pipe 
and  smoked."  Mother-Corn  again  filled  the  pipe  with  native  tobacco 
and  called  on  the  Prairie-chicken  again,  gave  it  the  pipe,  and  told  it  to 
go  to  the  God  in  the  Southwest  with  it.  The  Prairie-chicken  flew  away 
again  and  was  gone  for  some  time.  When  it  came  back  it  said  to 
Mother-Corn,  "The  God  in  the  Southwest  has  received  the  pipe  and 
smoked."  Then  Mother-Corn  took  the  pipe  again  and  filled  it  with 
native  tobacco,  called  the  Prairie-chicken,  and  said,  "Take  this  pipe  to 
the  God  in  the  Northwest."  The  Prairie-chicken  took  the  pipe  and 
flew  away  again  to  the  Northwest.  When  it  came  back  it  told  Mother- 
Corn  that  the  God  in  the  Northwest  had  received  the  pipe  and  smoked. 
Again  Mother-Corn  filled  the  pipe,  gave  it  to  the  Prairie-chicken,  and- 
it  flew  away  to  the  God  in  the  Northeast.  The  Prairie-chicken  came 
back,  and  said,  "Mother-Corn,  the  God  in  the  Northeast  has  received 
the  pipe  and  smoked."  Then  the  pipe  was  filled  again  and  the  Prairie- 
chicken  was  called  to  carry  it  to  Nesaru,  which  it  did.  The  Prairie- 
chicken  flew  up  into  the  heavens,  and  said,  "Nesaru  has  received  the 
pipe  and  smoked.  Other  animal  gods  also  smoked  with  Nesaru." 
Then  Prairie-chicken  said,  "Mother-Corn,  these  journeys  were  very 
hard.  The  wind  was  blowing  hard,  sand-stones  were  thick,  the  little 
stones  struck  upon  my  feathers  and  made  white  spots  upon  them. 
Flying  through  these  hard  winds  gave  me  power  to  fly  through 
storms.  The  stones  hit  upon  imy  feathers  and  made  white  spots  upon 
them.  I  wish  to  remain  as  I  am  now."  Mother-Corn  said,  "It  is 
well.  You  shall  be  as  you  are  always."  (This  is  why  the  Prairie- 


THE   ORIGIN    OF   THE   ARIKARA.  21 

chicken  has  white  spots  upon  its  feathers.)  "As  you  have  carried 
the  pipes  yourself  to  the  gods,  so  it  shall  be  to  all  people  who  shall 
make  a  sacrifice  to  the  gods  that  they  themselves  must  go  through 
the  smoke  ceremony,  that  the  gods  may  receive  the  smoke  offering 
from  the  person  himself  who  makes  the  offering." 

In  the  smoking  Nesaru  let  the  gods  know  that  he  had  given 
his  consent  to  Mother-Corn  to  have  people  upon  the  earth ;  and  that 
the  gods  were  also  to  give  their  power  to  the  people  and  protect  them. 
So  it  was  the  place  of  the  gods  to  help  Mother-Corn  whenever  she 
called  upon  them  for  help. 

After  they  had  smoked  to  the  gods  there  came  a  Dog  running 
into  the  camp  and  telling  Mother-Corn  that  one  of  the  gods,  the 
Whirlwind,  who  stands  a  little  to  the  southwest,  had  been  slighted 
in  the  smoke  ceremony  and  the  Whirlwind  was  angry.  Then  the 
Dog  said  to  Mother-Corn,  "That  God,  the  Whirlwind,  is  coming.  Be 
quick  and  do  something  for  the  people,  for  the  gods  in  the  heavens 
promised  you  aid  when  the  people  should  be  in  trouble."  Mother- 
Corn  stood  up  and  spoke,  saying,  "Nesaru  and  the  gods,  I  want  help, 
for  the  Whirlwind  is  coming  to  destroy  my  people !"  A  woman  step- 
ped in  front,  and  said,  "I  will  be  the  one  to  save  the  people."  She 
stood  up  and  was  turned  into  a  Cedar-Tree.  Then  there  was  a  noise 
in  the  heavens  and  a  Rock  fell  by  the  Cedar-Tree.  A  voice  spoke 
from  the  heavens,  and  said,  "I  am  the  Big-Black-Meteoric-Star.  I 
shall  assist  the  Cedar-Tree  to  save  the  people."  The  people  then 
ran  up  to  the  Cedar-Tree  and  around  the  rock.  The  Whirlwind 
came,  and  some  of  the  people  ran  away,  some  going  north,  some  west, 
some  south  and  some  east,  and  when  the  Whirlwind  struck  these 
people  it  changed  their  language.  The  people  who  stood  upon  the 
Cedar-Tree  and  the  Rock  remained  as  the  Arikara.  When  the  Whirl- 
wind struck  Mother-Corn  she  vomited  red  water,  and  after  the  water 
there  came  out  a  red  ear  of  corn.  Again  she  vomited  and  threw  up 
yellow  water,  which  was  followed  by  a  yellow  ear  of  corn.  Again 
she  vomited,  and  there  came  up  black  water  and  a  black  ear  of  corn. 
Now  she  vomited  and  there  came  up  white  water  and  a  white  ear  of 
corn.  The  Whirlwind  -passed  the  people  and  it  turned  back  and  came 
to  Mother-Corn.  It  said  to  her :  "You  slighted  me  in  your  smoke.  I 
became  angry.  I  have  left  behind  me  diseases,  so  that  the  people  will 
become  sick  and  die.  You  wanted  your  people  to  live  forever,  but 
I  have  left  sickness  behind,  so  that  it  will  fall  upon  the  people  who 
are  proud  and  dress  fine ;  but  always  remember  when  you  offer  smoke 
to  the  gods  to  give  me  smoke  towards  the  last,  so  that  I  shall  not  visit 


22  TRADITIONS   OF   THE   ARIKARA. 

the  people  very  often."  The  Whirlwind  went  on.  The  Cedar-Tree 
spoke,  and  said:  "Mother- Corn,  the  Whirlwind  twisted  my  body 
until,  you  see,  it  is  bent  in  many  places.  Let  me  remain  this  way.  Let 
the  people  know  me  as  the  'Wonderful  Grandmother.'  They  shall  place 
me  in  front  of  their  medicine-lodge  and  they  shall  have  a  ceremony 
that  I  shall  give  them  when  they  place  me  in  front  of  their  lodge." 
Then  the  Big-Black-Meteonic-Star  said :  "Mother-Corn,  I  wish  to  be 
known  as  the  Wonderful  Grandfather.'  I  shall  sit  by  the  Wonderful- 
Grandmother,  in  front  of  the  medicine-lodge,  so  that  the  people  will  al- 
ways remember  that  it  was  I  who  saved  them  from  the  Whirlwind." 
Then  the  Dog  spoke,  and  said :  "Mother-Corn,  I  brought  the  news.  I 
followed  up  the  people  from  where  they  came  out  from  the  ground. 
I  am  always  to  remain  with  the  people,  so  that  I  may  guard  thdir 
camps  and  villages,  and  when  enemies  are  approaching  their  camps 
or  villages  I  shall  let  them  know  by  my  barking.  My  spirit  is  up  to  all 
the  gods.  My  flesh  is  good  to  eat,  and  the  grease  of  my  body  is  cura- 
tive for  .sores.  Let  the  people  in  all  their  ceremonies  kill  me  and  offer 
my  flesh  to  the  different  gods  in  the  heavens.  Let  the  medicine-men 
use  my  fat  for  their  sores."  Mother-Corn  was  satisfied. 

Mother-Corn  then  stood  up  and  said :  "My  people,  this  corn 
is  for  you.  They  are  seeds.  You  shall  plant  them,  so  that  in  time  you 
can  offer  this  corn  to  the  gods  also.  This  will  be  done  to  remind  them 
that  I  was  once  Corn  up  in  the  heavens  and  was  sent  down  to  tike 
you  from  the  ground.  These  people  who  have  scattered  out  shall  be 
your  enemies.  The  people  who  have  gone  to  the  Southwest  you  shall 
call  'Sahe'  (Strike-Enemy)  ;  the  people  who  'have  gone  to  the  Northeast 
you  shall  call  Tichia'  (People-of-Cold-Country)  ;  the  people  who  have 
gone  to  the  East  you  shall  call  'Wooden-Faces'  (Iroquois),  for  they 
shall  wear  wooden  faces  in  their  ceremonies.  The  people  who  have 
gone  to  the  South  you  shall  call  'Witchcraft- People',  for  they  shall 
understand  how  to  practice  witchcraft.  They  will  understand  the 
mysteries  of  the  Owl,  Woodpecker,  Turkey  and  the  Snakes."  (These 
were  the  Wichita.)  Other  people  also  were  named  at  this  time. 

Mother-Corn  stayed  with  the  people  until  she  had  taught  them 
the  bundle  ceremonies.  When  she  had  completed  telling  them  con- 
cerning these  ceremonies,  she  told  them  that  she  was  now  to  go 
back  to  the  place  where  they  had  come  from  and  that  they  should 
sing  the  bundle  songs  that  she  had  taught  them.  She  also  told 
them  to  bring  all  of  the  children's  little  moccasins,  and  to  tie  them 
together  and  place  them  upon  her  back ;  that  it  was  time  now  for  her 
to  go.  She  then  told  them  they  must  take  her  to  the  river  and  throw 


THE   ORIGIN    OF   THE    ARIKARA.  23 

her  in.  The  people  did  not  understand  this,  as  they  kept  up  the  sing- 
ing in  the  night.  When  daylight  came  they  looked  behind  where 
Mother-Corn  was  sitting,  and  there  they  found  that  she  had  turned 
into  an  ear  of  corn.  The  buffalo  robe  that  she  had  about  her  was  tied 
to  the  corn.  It  was  told  the  people  through  the  village,  and  the  people 
came  with  their  children's  moccasins  and  placed  them  with  Mother- 
Corn.  Then  the  priests  took  Mother-Corn  and  the  robe  to  the  river, 
and  threw  her  into  it.  For  many  years  she  did  not  return,  but  one  fall, 
when  they  were  having  their  bundle  ceremonies,  a  mysterious-looking 
woman  entered  the  lodge  where  the  bundle  ceremony  was  being  given 
and  they  finally  recognized  her  as  Mother-Corn.  She  taught  them 
some  more  bundle  ceremony  songs  and  before  daylight  disappeared, 
and  was  never  seen  again. 


5.  THE  ORIGIN  OF  THE  ARIKARA.* 

In  the  forgotten  days  of  old  there  stood  unnumbered  people  in 
the  dark  and  gloomy  cave  down  deep  in  the  earth.  They  were  wan- 
derers, not  knowing  where  they  came  from  nor  where  they  were  going. 
In  the  midst  of  the  blinded  multitude  there  stood  the  Corn,  the  Mother 
of  the  tribe.  For  many  days  they  stood  in  this  condition  and  longed 
to  see  if  there  was  any  better  world.  Whereupon,  the  Mother-Corn 
called  and  selected  the  four  fastest  birds.  She  sent  one  to  the  east, 
as  she  thought,  one  to  the  south,  one  to  the  north,  and  one  to  the  west, 
to  look  for  a  better  world  to  live  in.  The  birds  went  as  tfhey  were 
directed  and  were  gone  for  some  days.  They  all  returned,  but  without 
any  good  news  to  tell  to  the  Mother.  Whereupon,  they  were  sad  and 
discouraged,  until  there  came  forward  from  the  crowd  a  tiny  animal 
who  thought  himself  capable  to  lead  the  people  out  of  darkness  into 
light.  He  told  the  Mother-Corn  that  he  would  make  an  effort  to 
look  for  a  better  world.  The  Mother-Corn  was  glad  to  hear  it,  and 
consented  to  let  him  try  to  do  what  he  could.  Another  came  and  said 
he  would  assist  him,  and  still  another  came  to  offer  his  help.  The 
first  one  was  a  long-nosed  Mouse,  or  a  Mole;  the  second  was  a  Skunk; 
and  the  third  was  a  Badger.  The  first  went  and  started  to  dig  up- 
wards. He  toiled  until  he  was  exhausted.  Then  the  second  went  and 
worked  until  he  gave  out.  Then  the  third  came  and  labored  on  the 
same  thing,  until  he  was  almost  exhausted.  The  Mole  made  his  second 

•Told  by  Hand. 


24  TRADITIONS   OF   THE   ARIKARA. 

attempt  and  worked  very  hard.  Wihen  he  was  about  tired  out  he  ran 
his  nose  into  a  new  and  better  world. 

He  saw  a  very  faint  'light,  but  he  could  not  go  further.  He  re- 
turned, and  told  that  'he  had  an  idea  there  was  light.  The  people  felt 
much  pleased,  and  encouraged.  The  Skunk  began  to  widen  the  path, 
and  worked  hard  until  he  succeeded.  He  got  out;  but  the  sunlight, 
being  too  strong,  blinded  him,  and  so  he  turned  back  and  told  the 
people  that  there  was  a  sun  which  lighted  the  world.  The  people  were 
more  pleased,  and  were  very  anxious  to  see  it. 

The  Badger  came  forward  again  with  h'is  strength  and  worked 
on  it,  widening  the  path  so  that  the  multitude  could  march  out,  one 
by  one.  After  his  hard  labor  'he  went  through,  but  because  he  was 
tired  ;he  lay  down.  He  saw  the  skies,  the  sun,  the  mountains  and  all 
that  there  was  on  the  earth.  The  sun  went  down,  the  stars  appeared 
and  the  Night  came.  The  Night  saw  him  there  and  visited  him,  but 
the  animal  was  asleep.  The  Night  put  forth  'his  hands  and  held  the 
Badger's  hands,  touched  him  on  his  head  and  on  his  neck,  then  went 
on  his  way.  Light  came  again  from  the  east,  the  stars  disappeared  and 
the  moon  also.  The  Badger  awoke  from  his  sleep  and  saw  the  sun 
rising  in  the  east.  He  felt  satisfied  with  all  he  had  witnessed.  He 
turned  to  the  people  and  told  all  this  to  the  Mother-Corn.  Im- 
mediately the  Mother-Corn  marched  ahead  and  stopped  at  the  open- 
ing. The  opening  was  somewhat  small,  but  she  tried  'hard  to  put  her 
head  through.  The  next  step  she  went  through  as  far  as  her  legs. 
Then  she  marched  out,  and  all  the  people  followed. 

Nesaru  from  the  heavens  saw  the  Mother-Corn  and  talked  to  her. 
He  had  his  mercy  on  her  and  he  taught  her  how  she  should  live.  He 
gave  her  power  to  use  in  the  times  of  need.  The  whole  multitude  cried 
for  joy.  The  Mother-Corn  started  out  on  a  long  westward  march.  All 
followed,  as  in  a  triumphant  procession.  After  many  days  of  march- 
ing they  came  to  a  wide  expanse  of  water.  There  they  stood  on  the 
shore.  The  Fish  came  and  told  the  Mother-Corn  that  he  would  make 
way  for  them.  The  Mother-Corn  gave  her  consent,  because  she  knew 
that  the  Fish  had  the  power  to  do  so.  The  Fish  went  into  the  waters, 
and  thus  the  water  parted.  The  Mother-Corn  led,  and  they  all  marched 
on  dry  land,  but  there  stood  high  walls  of  waters.  After  a  long  march 
they  came  to  the  shore,  and  the  waters  came  together.  This  was  the 
first  obstacle  they  encountered. 

They  went  on  their  march  again,  and  here  they  came  to  their 
second  obstacle,  which  was  a  very  thick  forest,  that  no  one  could  go 
through.  The  Owl  came  and  volunteered  to  make  a  way  for  the 


THE   ORIGIN    OF   THE   ARIKARA.  25 

people.  So  he  went  and  blew  down  trees,  the  path  was  cleared,  and 
the  people  all  went  on.  They  then  came  to  the  third  and  last  obstacle, 
which  was  a  very  deep  ravine  that  no  man  could  walk  down  and  up. 
Then  one  bird,  the  Kingfisher,  said  he  would  make  the  way.  So  he 
did,  and  all  the  people  went  across.  Now  they  went  on.  They  came 
to  an  open  prairie.  Here  they  saw  a  buffalo,  a  very  large  animal, 
whose  horns  seemed  to  reach  to  the  sky.  The  people  were  amazed, 
and  were  very  much  afraid  of  him.  They  could  find  no  way  to  kill 
him.  But  the  Mole,  the  Skunk,  and  the  Badger  agreed  to  work  to- 
gether once  more.  The  Mother-Corn  was  willing  to  let  them  do  so. 
The  Fish  also  said  that  he  would  be  the  one  to  kill  the  animal.  Where 
the  animal  stood  there  was  a  very  beautiful  lake  where  he  had  always 
gone  to  get  his  drink.  The  three  went  and  worked  under  the  surface 
of  the  earth.  They  made  many  holes  all  around  the  animal.  The 
three  returned,  after  they  had  made  all  the  ground  loose  about  the 
animal.  The  animal  started,  and  went  toward  the  lake  for  water, 
while  the  people  watched,  to  see  what  would  happen  to  him.  He 
came  to  the  shore,  and  while  he  was  drinking  the  Fish  went  up  into 
his  mouth  and  into  his  throat  and  into  his  stomach.  Inside,  he  worked 
with  his  fins  and  cut  the  animal  very  badly.  The  animal  ran,  then  got 
into  the  loosened  ground.  Finally  he  fell,  bled  and  died.  The  Fish 
then  came  out.  All  the  people  came  and  were  very  much  surprised 
because  of  the  appearance  of  the  animal.  They  were  afraid  of  him, 
so  they  worshiped  him.  The  hairs  on  him  were  grass.  The  horns 
on  him  were  trees,  with  thick  bark.  The  end  of  his  nose  was  a  big, 
black  sunflower.  Most  of  his  outside  appearance  was  in  the  form  of 
Mother-Earth.  The  blood  from  the  buffalo  sank  down  into  the  earth, 
was  hardened  and  became  a  stone,  and  from  this  stone  later  on  they 
made  their  pipes.  They  butchered  the  buffalo  and  divided  his  flesh 
among  the  different  sacred  bundles  in  different  villages.  They  counted 
and  kept  all  the  joints  in  the  animal,  and  they  are  preserved  in  the 
bundles. 

Then,  again,  they  went  on  westward,  and  after  many  days  they 
stopped,  and  separation  took  place.  The  Mother-Corn  called  a  council, 
and  they  all  met  together.  The  fowls,  fishes,  and  animals  all  agreed 
that  they  would  separate  from  the  people.  They  gave  as  much  power 
as  they  could  spare  to  the  Mother-Corn.  The  Mother-Corn  was 
very  thankful,  because  she  was  to  get  her  food  from  any  animal  that 
she  should  like.  Besides,  she  was  to  get  all  her  clothing  from  them. 
At  last,  the  Mother-Corn  separated  from  the  animals. 

This  will  give  an  idea  to  all  how  the  Arikara  originated  under 
the  earth.  Yet  it  seems  a  mystery  to  us,  and  it  is  for  us  to  solve. 


26  TRADITIONS   OF   THE   ARIKARA. 

6.  THE  ORIGIN  OF  THE  ARIKARA.* 

A  long  time  ago,  when  I  was  about  thirteen  years  old,  we  heard 
that  smallpox  was  coming  from  the  east,  so  that  we  all  left  our  village 
and  went  north  in  order  to  get  away  from  the  smallpox.  As  we 
journeyed  west  we  came  to  many  buffalo.  My  father  and  I  went  to 
kill  them.  My  father  killed  a  buffalo  cow.  Then  he  called  out,  with  a 
loud  voice,  that  he  had  made  a  buffalo  holy,  and  called  a  certain  old 
man  who  was  then  the  keeper  of  a  bundle. 

The  old  man  came  and  sat  down  with  us.  He  filled  his  pipe  and 
smoked  to  the  different  gods  in  the  heavens.  After  smoking  he  pulled 
up  some  wild  sage  and  waved  it  upon  the  buffalo.  After  this  he  took 
his  knife  and  cut  the  skin  of  the  buffalo.  Then  we  all  helped  skin  the 
buffalo.  After  we  had  skinned  it,  the  old  man  took  his  knife  and  took 
the  meat  from  the  back.  Then  he  took  the  tongue  out  and  carefully 
cut  the  meat  from  the  tongue,  breast,  heart,  and  lungs.  He  carefully 
laid  the  meat,  heart,  tongue,  and  lungs  aside,  and  said,  "These  things 
are  holy.  The  rest  of  the  meat  I  will  take  home  and  divide  among 
other  old  men.  You  take  the  meat,  tongue,  heart,  and  lungs  and  jerk 
it  and  dry  it  and  when  we  get  to  our  village  we  will  have  the  cere- 
mony." The  holy  meat  was  jerked  and  dried.  My  people  took  care 
of  it,  so  that  it  was  very  fine.  When  we  returned  to  the  village  this 
meat  was  put  upon  my  back  and  some  upon  the  back  of  my  father, 
and  we  started  for  the  priest's  lodge. 

The  bundle  had  been  taken  down  by  the  woman  who  had  charge 
of  the  bundle  and  placed  in  the  west  of  the  lodge.  The  women  had  all 
left  the  lodge.  We  entered  the  lodge.  We  were  then  told  to  take 
seats  by  the  priest.  The  tying  of  the  bundle  is  peculiar,  for  it  is  not  a 
common  tie.  The  man  who  untied  the  bundle  was  told  to  notice  the 
tie  closely  so  that  he  could  tie  the  bundle  up  again  in  the  same  way. 
The  bundle  was  untied  and  the  things  inside  were  spread  out,  the 
priest  being  particular  to  place  the  four  animals  that  brought  the 
people  out  from  the  earth.  They  were  the  bear,  badger,  mole,  and  a 
tiny  mouse  with  a  long  nose.  There  were  all  kinds  of  birds  in  the 
bundle.  There  were  also  two  pipes  in  it.  One  of  the  pipes  was  black, 
the  bowl  also  being  black.  The  bowl  of  the  other  pipe  was  red,  the 
stem  was  white,  and  many  bird  feathers  were  tied  along  the  pipe  stem. 
The  only  thing  tied  upon  the  pipe  was  a  white  shell.  The  priest  took 
the  gourds,  and  told  the  errand  man  to  invite  four  men  and  four  women 
into  the  lodge.  The  women  were  placed  according  to  the  four  world 

«Told  by  Bear's-Tail. 


THE   ORIGIN    OF   THE   ARIKARA.  2/ 

quarters.  Hoes  made  of  the  shoulderblade  of  a  buffalo  were  given 
them.  The  four  men  were  also  placed  by  the  women,  and  these  men 
were  given  bow  and  arrows.  The  four  old  men  now  took  up  the 
gourds  and  the  four  men  and  women  danced.  This  was  continued 
until  all  the  songs  were  sung.  The  women  and  men  placed  their  im- 
plements at  the  altar,  then  went  out. 

Before  the  ceremony,  many  presents  were  given — such  as  ponies, 
blankets,  buffalo  robes,  calicos,  guns,  etc.  Some  of  these  things  were 
given  to  the  old  men,  who  sat  on  each  side  of  the  entrance.  Most  of 
the  presents  were  given  to  the  priest,  who  made  offerings  of  willow 
sticks  to  the  gods.  After  this,  he  told  us  the  origin  of  the  bundle  and 
of  our  people : 

A  long  time  ago,  Nesaru  made  people.  They  were  giants.  They 
displeased  Nesaru,  and  'he  sent  mighty  heat  upon  these  people,  so  that 
they  turned  into  stones — such  as  we  now  find  in  the  earth.  This  is 
why  we  call  stones  our  grandfathers,  for  stones  really  are  people, 
who  were  once  wonderful  and  powerful. 

Again,  Nesaru  made  people.  This  time  they  were  small,  but  were 
wonderful.  They  also  displeased  Nesaru,  'so  that  he  sent  word  to  all 
the  animals  to  hide ;  that  he  was  going  to  make  the  water  rise  from 
the  earth.  The  animals  held  a  great  council,  and  it  was  decided  to 
take  most  of  the  people  under  the  ground  with  the  assistance  of  the 
Badger,  the  Mole,  and  the  long-nosed  Mouse.  The  Fox  was  to  act 
as  runner  and  errand  man. 

The  people  lived  under  the  ground  for  many  years.  These  animals 
did  not  like  to  see  the  people  live  under  the  ground,  so  the  Badger, 
the  Mole,  the  long-nosed  Mouse,  and  the  Fox  assembled.  This  means, 
not  one  Bear,  one  Badger,  one  Mole,  one  Mouse,  and  one  Fox,  but  many 
of  each  kind.  The  animals  decided  to  dig  through  the  earth  upwards, 
and  see  what  kind  of  land  there  was  above.  So  the  Bears  dug,  but 
they  all  gave  out.  The  Badgers  dug  and  they  gave  out.  The  Moles 
then  dug  and  they  gave  out.  The  little  Mice  then  dug  until  they  dug 
through  the  earth.  Then  they  went  back,  for  their  noses  were  worn 
sharp. 

When  the  Mouse  came  back  the  other  animals  saw  that  his  nose 
was  worn  sharp.  The  Mouse  said:  "From  this  day  on,  my  people 
will  have  long,  sharp  noses  on  them,  so  that  people  will  know  that 
through  the  long-nosed  Mouse  they  came  out  from  the  ground." 

The  Mole  was  the  first  one  to  stick  his  head  out  and  see  the  bright 
sun.  He  was  blinded.  He  went  back  into  the  ground,  and  to  the 
animals.  He  told  of  the  brightness  outside  of  the  earth,  that  he  had 


28  TRADITIONS    OF   THE   ARIKARA. 

been  blinded.  So  it  was  decided  by  the  animals  that  the  Mole  should 
always  stay  under  ground  and  should  never  see  the  sun.  The  Mole 
was  satisfied,  so  he  always  stayed  under  the  ground. 

The  next  to  go  through  was  the  Fox.  The  rays  of  the  sun  now 
entered  the  hole,  and  the  Fox  could  see,  but  he  could  not  get  through. 
So  the  Badger  dug  away  until  he  dug  through.  The  Fox  went  again, 
and  crawled  out  of  the  ground.  He  made  a  loud  shout,  like  a  man. 
The  Fox  ran  around  through  the  country  and  returned  to  the  people 
and  reported  what  he  had  seen  outside  on  the  earth. 

The  animals  were  all  satisfied.  They  all  said,  "We  will  lead  these 
people  out,  so  they  can  live  upon  the  land,  where  they  can  see  the  sun, 
moon,  stars  and  heavens."  The  Bear  was  told  by  the  long-nosed 
Mouse  to  make  the  hole  larger.  The  Bear  went  to  digging.  The  people 
followed.  The  people  did  not  have  any  clothing  on,  neither  did  they 
have  anything  to  eat.  They  did  not  know  how  they  lived  under  ground. 
The  Bear  made  the  hole  larger,  so  that  there  was  light  where  the 
people  were.  The  long-nosed  Mouse  went  out  first,  then  the  other 
animals  followed,  then  the  people  followed  out. 

The  people  were  now  standing  upon  the  ground.  They  did  not 
know  which  way  to  go.  But  there  was  a  woman  who  seemed  to  know. 
She  did  not  speak  to  the  people.  She  told  a  man  that  she  was  not  a 
real  woman,  that  she  was  a  grain  of  corn,  and  that  she  had  understand- 
ing of  what  they  were  to  do.  She  told  the  man  that  they  were  upon  an 
island  in  big  waters,  that  they  were  put  there  so  that  they  could  dig 
through  the  earth  and  could  get  out. 

These  people  who  were  taken  under  the  ground  by  Mice  were 
grains  of  corn.  Now  they  had  turned  to  people.  The  long-nosed 
Mouse  now  spoke  to  the  woman,  and  said,  "Some  of  the  people  will 
have  to  remain  in  this  water,  for  we  can  not  cross  this  big  water  unless 
some  do."  The  Mouse  then  told  a  man  to  get  into  the  water.  When 
the  man  got  into  the  water  he  turned  into  a  long  gar-pike.  It  now 
swam  across  the  big  water,  but  failed  to  reach  the  land.  So  the 
Mouse  commanded  one  of  the  women  to  get  into  the  water  and  to 
swim  and  join  the  gar-pike  in  the  water.  Now,  there  was  a  bridge 
across  the  big  water.  The  two  fish  became  tired  and  gave  way,  so 
that  some  of  the  people  fell  into  the  big  water,  and  turned  into  fish. 
The  others  went  on. 

After  they  had  gone  upon  the  mainland  the  people  began  to  pick 
up  flint  stones  and  use  them  to  cut  with.  But  another  thing  happened : 
There  was  darkness  upon  the  earth.  Some  of  the  people  could  see 
plainly  in  the  dark.  These  people  did  not  know  what  to  do,  but  the 


THE   ORIGIN    OF   THE   ARIKARA.  2Q 

Mouse  led  the  people  through  the  darkness,  and  led  them  out  from 
the  thick  timber.  The  people  who  were  left  in  the  timber  turned  to 
Owls. 

The  people  went  out  of  the  timber  and  again  there  was  trouble, 
for  there  was  an  earthquake.  The  land  opened,  and  took  some  people 
into  the  ground.  It  left  a  deep  chasm,  so  that  the  people  were  not 
able  to  move  on.  The  Bear  went  to  the  chasm  and  made  steps  on 
each  side,  so  that  the  people  went  down  and  climbed  up  on  the  other 
side. 

Now  they  traveled  west.  Again  there  was  trouble.  Thick  timber 
was  in  the  way.  The  Mouse  called  on  the  gods.  A  Whirlwind  came 
and  made  a  pathway  through  the  timber.  The  Whirlwind  did  not 
hurt  the  people,  although  it  was  mad,  for  the  powers  had  not  called  on  it 
for  help. 

Now  they  went  on  until  they  came  to  muddy  water,  in  what  is 
known  as  "Pawnee"  country.  Here  they  found  many  things  to  wear 
and  to  eat.  The  first  bow  was  then  made.  The  long-nosed  Mouse 
died  and  the  people  skinned  it,  leaving  the  skull  in  the  skin.  The  Bear 
then  died,  and  its  skull  was  also  taken  from  it.  So  also  with  the  Mole, 
the  Badger,  and  the  Fox.  These  were  wrapped  up  in  a  bundle  and 
when  the  Pawnee  invited  them  to  attend  the  bundle  ceremony  they  went 
and  received  their  ceremony.  Mother-Corn  and  also  a  ceremony  were 
given  to  them.  All  the  bundles  received  their  rituals,  each  being  differ- 
ent from  the  others. 

While  they  had  their  village  here  the  Arikara  dressed  the  ear  of 
corn  as  a  woman.  They  went  down  to  the  River  and  threw  it  in,  the 
old  men  singing,  "Mother,  you  are  going  to  the  island  in  the  big  water, 
where  we  came  out.  Find  out  for  us  what  we  are  to  do,  and  how  we 
are  to  live.  Come  back  to  us  and  tell  us  how  it  was  that  we  came 
here."  The  corn  drifted  down  the  stream  and  disappeared. 

Many  years  afterwards  the  Arikara  were  living  on  the  Muddy 
(Missouri)  River,  when,  in  the  fall,  there  came  a  strange  woman  into 
the  lodge  where  they  were  having  a  bundle  ceremony.  The  people 
took  no  notice  of  the  woman.  The  woman  left  the  lodge  and  went 
to  another  lodge  and  took  her  seat  under  the  bundle.  The  people  in 
this  lodge  fed  her,  but  they  did  not  notice  her  any  more  than  to  feed 
her,  as  they  would  feed  any  other  woman.  She  left  and  went  to 
another  bundle  lodge,  always  taking  her  seat  under  the  bundle.  She 
went  to  all  the  bundles,  but  none  of  the  people  noticed  her.  She  went 
to  the  last  bundle,  and  as  she  entered,  the  people  noticed  her  ais  a 
strange  woman. 


30  TRADITIONS    OF   THE   ARIKARA. 

She  went  to  the  altar  and  sat  down  under  the  bundle.  The  old 
man  was  told  that  a  strange  woman  had  come  in.  The  old  man  took 
notice  of  her  and  recognized  her.  The  old  men  were  gathered  and 
the  ceremony  that  the  people  got  from  Muddy-River  country  was  per- 
formed. 

This  woman  was  sitting  in  front  of  the  bundle.  When  the  cere- 
mony was  gone  through,  bhe  woman  spoke,  and  said:  "I  have  re- 
turned. I  found  out  that  you  people  came  out  from  the  ground.  You 
met  obstacles.  You  came  through  by  the  aid  of  the  animals.  You 
went  to  a  strange  country.  You  met  difficulties.  You  overcame  them 
by  the  power  of  the  animals.  It  was  all  done  through  me,  for  the  four 
world  quarter  gods  are  my  father.  I  prayed  to  the  gods  and  to  Nesaru 
for  help  for  you,  >so  that  your  people  would  live.  You  threw  me  into 
the  river  and  asked  me  to  return.  I  have  come  to  you  again.  I  shall 
hereafter  come  to  you  in  dreams,  and  tell  you  about  these  things  that 
are  in  this  bundle.  I  will  be  present  with  you  always.  I  shall  leave 
you  words.  Now,  before  I  go  to  my  fathers  in  the  heavens,  I  want 
to  tell  you  to  tie  me  upon  the  bundle  and  give  presents  to  it  by  clothing 
the  ear  of  corn.  In  all  of  your  ceremonies,  always  offer  it  some  corn 
and  meat.  It  will  always  gladden  me  to  receive  anything  you  people 
eat.  I  must  go." 

The  woman  disappeared,  and  there,  where  she  sat,  lay  an  ear  of 
corn.  People  saw  the  corn.  Other  old  men  were  sent  for,  so  that 
they  might  also  get  an  ear  of  corn  to  tie  upon  their  bundles.  But  the 
people  all  blessed  themselves  with  the  corn  that  the  woman  had  turned 
into.  The  people  tied  ears  of  corn  upon  their  bundles.  Some  tied 
hides  upon  the  corn  and  hung  them  up  on  the  walls.  This  was  done 
for  the  people  who  had  given  buffalo  meat  to  the  bundles. 

So  the  old  woman  disappeared;  but  the  old  men  in  the  tribe 
claimed  that  the  woman  came  to  them  in  their  dreams  and  taught 
them  songs  and  how  to  make  sacrifices  of  dried  or  fresh  buffalo  meat, 
and  also  the  smoke  ceremony. 


THE   ORIGIN    OF   THE   ARIKARA.  3! 

r.  THE  ORIGIN  OF  THE  ARIKARA.* 

I  sacrificed  several  buffalo  to  Mother-Corn.  I  used  to  sit  and 
listen  to  the  songs.  Finally  the  old  men  gave  me  a  seat  with  them,  so 
I  learned  to  sing  the  bundle  songs.  The  old  men  then  told  us  this 
story : 

A  long  time  ago,  the  Arikara  lived  under  the  ground.  There  were 
four  animals  who  looked  with  pity  upon  the  people,  and  these  animals 
agreed  to  take  the  people  up  on  top  of  the  earth.  These  animals  were 
the  long-nosed  Mouse,  the  Mole,  the  Badger,  and  the  Fox.  The  Fox 
was  the  messenger  to  the  people  to  tell  them  of  what  the  animals  were 
doing.  The  Mole  was  the  first  to  dig.  He  ran  back,  for  he  was 
blinded  by  the  brightness  of  the  sun.  The  animals  went  out.  The 
people  came  out  of  the  earth,  the  Fox  being  in  the  lead.  As  the  people 
were  coming  out  there  was  an  earthquake.  The  Arikara  came  out. 
The  other  people  were  again  held  fast  by  the  earth. 

These  people  who  came  out  from  the  ground  then  journeyed 
west.  They  came  to  a  place  where  the  earth  shook,  so  that  there  was 
a  chasm  or  a  steep  bank.  The  people  waited  and  cried.  The  Badger 
stepped  forward  and  began  digging,  so  that  it  made  a  pathway  for  the 
people.  The  people  went  across  this  place,  and  continued  their  journey. 

All  through  the  journey  Mother-Corn  was  absent,  for  she  had  gone 
into  the  heavens  to  ask  the  gods  to  let  the  people  live.  The  obstructions 
that  the  people  met  were  wonderful  powers.  This  strange  being  was 
known  as  Sickness  (Natogo).  After  all  the  people  had  passed  the 
first  obstacle  they  sat  down  and  gave  thanks  and  made  offerings  to 
the  gods. 

Again  they  went  upon  their  journey,  and  it  stormed.  In  front  of 
them  was  a  river.  They  could  not  cross  it,  for  it  was  very  deep;  but 
a  Loon  was  sent  by  the  gods.  The  Loon  came  to  the  people,  and  said : 
"Your  mother  is  traveling  in  the  heavens  to  help  you.  I  was  sent 
by  the  gods  to  open  up  this  river,  so  you  could  cross  and  go  on  your 
journey."  The  Loon  flew  across  the  river,  flew  back,  then  dived  and 
came  out  on  the  other  side  of  the  river.  The  river  was  opened ;  it  banked 
up  on  each  side ;  the  people  crosssed  over  and  the  waters  came  together 
again.  Some  people  were  left  on  the  other  side. 

Again  they  journeyed,  and  they  came  to  a  place  where  Mother- 
Corn  stopped  and  said:  "The  big  Black-Wind  is  angry,  for  we  did 
not  ask  it  to  come  with  us,  neither  did  we  make  it  one  of  the  gods  to 
receive  smoke.  But,"  said  Mother-Corn,  "the  Black-Meteoric-Star 


*Told  by  Four-Horns. 


32  TRADITIONS   OF   THE   ARIKARA. 

understands  this  storm;  it  will  help  us."  Mother-Corn  went  on,  and 
said :  "Here  we  are.  We  must  hurry,  for  the  big  Black-Wind  is 
coming,  taking  everything  it  meets."  "There  is  a  cedar  tree.  Get 
under  that  cedar  tree.  Get  under  that  cedar  tree,"  said  Mother-Corn. 
"The  Black-Meteoric-Star  placed  it  there.  The  Star  stands  solid,  for 
its  right  leg  is  cedar;  its  left  leg  is  stone.  It  can  not  be  blown  away. 
Get  under  its  branches."  So  the  people  crawled  under  its  branches. 
The  Black-Wind  came  and  took  many  people,  notwithstanding. 

The  people  came  out,  and  they  went  on.  They  came  to  another 
difficulty — a  steep  mountain  bank,  and  they  stopped.  The  Bear  came 
forth,  and  said,  "I  will  go  through  this  place  first.'"  So  the  Bear  went 
to  digging  steps  for  the  people.  Steps  were  made  on  both  sides  and 
the  people  went  across. 

After  they  had  been  gone  for  some  time,  a  Dog  came  up,  and  said : 
"Why  did  you  people  leave  me  behind?  I  shall  be  the  one  that  you 
shall  kill,  and  my  meat  shall  be  offered  to  the  gods.  I  sihall  also  fix 
it  so  that  all  animals  shall  make  great  medicine-men  of  you.  My 
father  is  the  Sun.  He  has  given  me  all  this  power.  I  will  give  my 
power  to  all  animals,  then  I  will  stay  with  the  people,  so  they  will  not 
forget  my  promise  to  them."  The  people  were  thankful  to  the  Dog. 


8.   THE  ORIGIN  OF  THE  AWAHO-BUNDLE  PEOPLE.* 

We  were  told  by  old  people  that  our  people  came  out  from  the 
ground.  There  were  some  people  who  came  out  from  the  ground,  for 
there  was  an  earthquake.  Some  of  the  people  were  thrown  out  and 
put  upon  the  surface  of  the  earth.  There  were  some  who  were  cut 
off,  so  there  was  crying,  wailing,  and  many  noises.  The  heavens  heard, 
saw  the  people's  distress,  so  the  heavens  sent  Mother-Corn  to  them. 
W'hen  she  came  to  them,  under  the  earth,  she  had  a  robe  about  ;her 
shoulders.  This  robe  was  painted  red.  There  were  upon  the  robe 
five  moons  and  one  star. 

The  people  rejoiced  when  they  saw  Mother-Corn.  She  told  them 
that  she  had  come  to  lead  them  out  from  the  earth ;  that  on  her  robe  she 
had  had  pictured  the  gods  who  had  sent  her  and  promised  her  help. 
She  then  turned  around  and  spoke  to  the  gods,  asking  them  to  make 
a  way  for  the  people  to  get  on  the  earth.  For  several  days  the  people 
waited,  but  no  help  came.  At  last  a  Badger  came  out,  and  said, 
"Mother,  I  will  make  a  way  for  the  people."  So  the  Badger  began 

*Told  by  Hawk. 


THE   ORIGIN    OF   THE   AWAHO-BUNDLE    PEOPLE.  33 

to  dig  and  dug-  through  the  earth.  The  Sun  saw  the  Badger  come 
out,  and  said,  "It  is  well.  I  will  make  your  head  black ;  also  your  fore 
legs,  so  that  all  people  and  animals  will  know  that  you  are  the  one 
who  dug  for  the  people ;  and  you  shall  also  be  a  great  burrower." 

The  people  came  out  from  the  ground,  led  by  Mother-Corn.  The 
people  were  facing  west,  and  then  they  walked  westward.  As  they 
went  on,  they  came  to  thick  timber.  They  stopped.  Crying  and  wail- 
ing went  up  from  the  people.  Mother-Corn  lifted  up  her  voice  to 
heaven,  but  there  was  no  help.  Out  from  the  company  flew  a  Screech- 
Owl,  who  said,  "Mother-Corn,  I  will  make  a  pathway  for  your  people." 
The  Owl  flew  through  the  timber,  and  made  a  pathway,  so  that  the 
people  could  go  through.  The  Owl  and  the  Whirlwind  are  enemies. 
The  Whirlwind  left  sickness,  while  the  Owl  gave  roots  and  herbs  to 
cure  diseases. 

The  people  went  on  farther,  and  a  cry  was  raised, — "He  is  com- 
ing! He  is  after  us!"  It  was  a  wonderful  animal,  known  as  "Cut- 
Nose."  This  was  an  animal  that  had  been  a  man,  and  he  had  gotten 
away  from  the  people,  but  he  was  now  trying  to  kill  these  people. 
His  horns  were  long,  and  they  seemed  to  touch  the  heavens.  The 
people  ran  until  they  came  to  a  chasm  which  they  could  not  cross. 
Mother-Corn  called  on  the  heavens  for  help.  The  people  began  to 
cry  and  wail.  For  seven  days  the  people  stood.  At  last  a  bird  came, 
and  said,  "I  will  do  my  part."  The  bird  flew  through  the  bank,  and 
came  out  on  the  other  side.  The  Mole  then  came  and  tried,  but  did 
not  succeed.  Now  the  Badger  was  again  called  on,  and  he  it  was 
who  made  the  banks  to  fall  on  each  side,  so  that  the  people  crossed. 

After  the  people  had  crossed,  there  was  rejoicing ;  but  as  they  went 
on  they  came  to  another  obstacle.  There  was  wide,  thick  ice  and  deep 
water.  Birds  of  every  description  tried  to  make  a  way  for  the  people, 
but  their  power  failed  them.  The  birds  faced  the  ice  and  water,  but 
with  no  result.  Up  in  the  heavens  was  seen  a  bird  that  circled  around 
until  finally  it  flew  downward  and  struck  the  waters,  and  it  broke  the 
ice.  As  it  came  towards  the  people,  the  bird  said:  "Mother-Corn, 
I  shall  make  a  way  for  your  people.  They  shall  cross  this  big  lake  and 
they  shall  continue  the  journey."  The  Loon  then  dove,  and  wherever 
it  went,  the  ice  and  the  water  were  thrown  far  away.  There  was  now 
dry  land,  so  that  the  people  crossed  over. 

The  Loon  spoke  to  Mother-Corn,  and  said:  "This  is  your  last 
obstacle.  You  shall  meet  no  more."  Mother-Corn  began  to  teach 
the  people  ceremonies  and  rituals,  after  they  had  crossed,  even  giving 
the  people  things  to  put  in  bundles.  When  the  things  were  together 


34  TRADITIONS    OF    THE    ARIKARA. 

the  people  went  through  a  ceremony.  Corn  was  lacking  for  Mother- 
Corn,  and  Mother-Corn  herself  said :  "Let  us  wait  till  to-night.  You 
shall  have  a  Mother-Corn,  and  you  shall  wrap  'her  in  a  bundle.  She 
will  hear  your  prayer,  and  she  will  keep  you  from  diseases  and  give 
you  plenty  in  your  fields."  That  night  Mother-Corn  disappeared ;  but 
under  the  bundle  was  an  ear  of  corn  wrapped  in  a  robe  that  Mother- 
Corn  had  had.  She  had  taken  and  washed  it  with  sweet  flowers. 

As  they  went  on  they  found  where  the  other  bands  had  camped. 
They  picked  up  and  ate  what  meat  had  been  offered  as  a  sacrifice  to 
the  gods. 

"Awaho"  means  "left,"  "deserted,"  for  this  band  was  left,  and  was 
the  last  people  to  come  out  from  the  ground.  So  they  were  called 
"Awaho." 

The  other  bands  had  gone  ahead  a  long  distance.  When  the 
Awaho  band  reached  the  place  where  the  other  bands  had  camped, 
they  found  bits  of  meat  that  had  been  offered  to  the  gods.  This  is  the 
way  the  people  secured  their  food. 

When  the  Awaho  people  made  a  sacrifice  of  meat  they  took  a 
piece  off  and  buried  it,  eating  what  remained.  The  ceremony  of  bury- 
ing the  piece  of  meat  was  to  teach  the  others  that  this  band  was  at 
first  covered  up  and  was  under  the  earth.  These  last  people,  the  Awaho, 
who  came  out  from  the  earth,  knew  all  the  ceremonies  and  taught 
them  to  the  others.  As  they  went  on,  these  people  were  attacked  by 
enemies  and  they  were  nearly  all  killed;  but  the  keeper  of  the  bundle 
hid  it  under  a  bank.  The  bundle  was  wrapped  up  with  calfskin.  After 
the  people  had  gone  into  camp,  the  women  begged  that  they  might  get 
the  bundle.  So  a  man  went  with  them,  and  they  got  the  bundle.  A 
ceremony  was  performed  to  purify  the  contents  of  the  bundle.  A 
wooden  bowl  of  water  and  a  bundle  of  yellow  flowers  were  used  to 
cleanse  the  sacred  objects.  The  flowers  were  dipped  into  the  water; 
then  they  shook  the  flowers  over  the  fire  and  dropped  a  few  drops; 
then  the  flowers  were  made  to  touch  the  contents  of  the  bundle.  The 
people  then  ran  down  to  the  river  and  bathed.  The  next  day  sacrifices 
of  meat  were  made,  for  now  the  people  and  the  bundle  were  cleansed. 
These  were  the  first  ceremonies  given  by  these  people. 

We  are  told  by  old  people  that  Nesaru  made  the  people ;  that  the 
people  were  bad,  and  that  they  were  destroyed.  But  Nesaru  made  some 
animals  to  take  kernels  of  corn  under  the  ground.  These  kernels  had 
been  people,  and  were  turned  to  corn  by  Nesaru.  In  this  way  the 
people  lived  under  the  earth  for  many  years.  This  is  why  the  animals 
brought  them  out  from  the  ground  and  why  they  were  led,  with  the 


MOTHER-CORN  S   VISIT   TO    THE   ARIKARA.  35 

consent  of  the  other  gods,  by  Mother-Corn,  who  was  sent  by  a  god 
In  the  heavens,  who  had  a  field  of  corn. 


9.  MOTHER-CORN'S  VISIT  TO  THE  ARIKARA. 

Many,  many  years  ago  the  Ankara,  according  to  their  traditions, 
were  journeying  west,  when  they  were  told  by  Mother-Corn,  who  had 
led  them  out  of  the  ground,  that  in  time  they  must  dress  her  up  and 
put  her  into  the  river;  and,  as  they  should  put  her  into  the  river,  the 
priest  should  say,  "Mother,  make  haste  and  return  to  us."  For  many 
years  the  Arikara  continued  to  journey  west,  until  at  last  they  made  a 
permanent  village  of  earth  lodges  upon  the  Missouri  River,  opposite 
the  city  of  Washburn. 

The  old  men  thought  that  it  was  now  time  to  send  Mother-Corn 
down  the  stream.  She  was  to  go  to  the  place  from  whence  the  Arikara 
originally  had  come,  and  if  there  were  rituals  and  ceremonies  or 
medicines  that  had  been  left  behind,  Mother-Corn  was  taken  from  the 
bundle  and  painted.  A  dress  of  tanned  buffalo  hide  was  wrapped  and 
tied  about  the  middle  of  the  Mother-Corn. 

While  the  painting  and  dressing  of  Mother-Corn  was  going  on, 
the  crier  went  through  the  village,  telling  the  people  that  Mother-Corn 
was  going  to  leave  them  for  a  period  of  time ;  and  that  she  was  going 
to  the  place  from  whence  their  forefathers  had  come;  and  that  the 
Arikara  people  must  all  bring  old  moccasins  for  their  little  children; 
and  that  these  must  be  placed  with  Mother-Conn,  so  that  she  might 
carry  the  old  moccasins  to  the  place  whence  the  people  had  come,  so 
that  the  young  ones  might  grow  up  in  life  as  the  Arikara  people  had 
grown  through  their  journey,  meeting  different  obstacles,  and  finally 
settling  down  into  a  village;  that  the  children  might  grow  up;  that 
although  difficulties  might  beset  their  daily  walks,  they  might  overcome 
them  by  the  power  of  Mother-Corn,  and  grow  up  to  be  strong  men 
and  women. 

[Rituals  were  now  recited  by  Standing-Bull,  which  were  the  same 
as  those  recited  when  they  were  painting  the  chief.]  After  the  reciting 
of  the  rituals  the  people  took  up  Mother-Corn  and  took  her  down  to 
the  river.  All  the  people  turned  out  to  witness  the  act.  But  before 
the  priests  threw  Mother-Corn  into  the  river,  her  head  upstream  and 
her  feet  downstream,  the  children's  moccasins  were  tied  about  her 
waist.  The  people  offered  their  prayers  to  Mother-Corn,  and  after 

•Told  by  Standing-Bull. 


36  TRADITIONS   OF    THE    ARIKARA. 

praying  they  all  began  to  cry.     But  Mother-Corn  had  disappeared  in 
the  Missouri  River,  and  had  gone  with  the  current. 

Many  years  afterwards,  a  woman  returned  to  the  village  of  the 
Arikara,  and  as  the  bundle  ceremonies  were  being  given  the  woman 
visited  these  ceremonies.  At  last,  when  she  visited  one  ceremony,  a 
man  recognized  her  as  Mother-Corn.  He  placed  her  under  the  bundle. 
She  let  them  know  that  she  was  Mother-Corn,  and  she  taught  them 
many  ceremonies  and  songs  that  night,  and  she  said  that  she  always 
would  be  present  with  them;  that  she  would  never  forget  them;  and 
that  the  gods  in  the  heavens  had  promised  her  and  her  people  length 
of  life.  That  night  Mother-Corn  disappeared,  and  she  has  never  been 
seen  since. 


10.  MOTHER-CORN'S  VISIT  TO  THE  ARIKARA. 

In  olden  times  during  time  of  need,  it  was  the  custom  of  the  Ari- 
kara to  have  a  ceremony  in  which  some  old  man  would  make  offerings 
to  the  gods  and  to  the  Mother-Corn.  It  seems  that  in  this  ceremony  all 
the  old  men  who  were  offering  smoke  wanted  the  Mother-Corn  to  come, 
so  that  they  might  have  plenty  of  corn,  for  it  was  planting  season. 

Mother-Corn  was  pleased  to  have  smoke  with  the  people.  She 
started  from  the  east  to  visit  these  people,  and  came  to  many  other 
camps,  and  finally  came  to  these  people.  She  went  into  the  medicine- 
lodge,  and  all  the  people  followed  her  in.  She  spoke  to  them  and  the 
people  cried  for  joy.  The  woman  was  pretty.  The  people  brought  her 
all  kinds  of  food,  but  she  would  not  eat.  She  told  them  the  only  thing 
she  could  eat  was  a  bird,  such  as  a  chicken  or  duck.  She  stayed  with 
the  people  many  days  and  taught  them  many  lessons.  But  the  people 
were  mow  hungry  for  meat,  for  the  buffalo  roamed  far  away  from  them. 
They  had  plenty  of  corn,  and  yet  they  liked  to  'have  meat,  but  all  the 
animals  were  now  scarce.  One  wise  old  man  took  a  sacred  pipe  and 
laid  it  before  the  Mother-Corn  for  an  aid,  because  he  knew  that  she 
had  all  power  from  Nesaru. 

Mother-Corn  was  much  pleased  to  smoke  with  them  and  to  offer 
smoke  offerings  to  the  father.  Then  sihe  asked  certain  women  to  make 
moccasins  for  her,  and  they  did  so.  The  people  gathered  together  in 
the  medicine-lodge,  while  Mother-Corn  sat  on  the  altar.  She  put  on 
one  pair  of  moccasins  and  arose.  She  walked  very  slowly  and  when 
she  had  gone  about  twenty  steps  her  moccasins  were  worn  out.  Then 

*Told  by  Hawk. 


HOW    THE    PEOPLE   ESCAPED    THE    BUFFALO.  37 

she  sat  down,  put  on  another  pair  and  walked  again.  When  she  had 
walked  about  twenty  steps  her  moccasins  gave  out  again  and  she  tried 
the  third  pair,  but  they  too  wore  out.  She  put  on  the  fourth  pair,  and 
that  pair  brought  her  back  to  the  altar.  Her  walk  around  the  fire- 
place meant  that  she  had  walked  a  long  way  off  in  the  west,  and  that 
the  way  was  very  hard.  At  last  she  told  the  people  that  she  had  seen 
some  buffalo;  that  in  four  days  they  were  to  be  seen.  The  men 
watched  every  day  after  that,  and  early  in  the  morning  of  the  fourth 
day  the  buffalo  were  seen. 

The  men  went  out  and  killed  many  buffalo  on  that  day  and  there 
was  plenty  of  meat.  Thus,  much  respect  and  honor  was  paid  to  Mother- 
Corn.  After  some  days  another  party  went  on  a  buffalo  hunt,  but 
Mother-Corn  stayed  with  those  who  stayed  in  the  village.  It  was  not 
many  days  until  enemies  attacked  the  village.  But  what  few  men 
were  there  fought  very  hard,  and  at  last  they  were  driven  out  of  the 
village.  They  took  Mother-Corn  out  of  the  medicine-lodge,  but  before 
she  escaped  she  was  killed,  causing  great  grief  among  the  people.  The 
Arikara  were  defeated  on  that  day.  They  took  Mother-Corn  and 
buried  her.  From  the  place  where  she  was  laid,  grass,  weeds,  bushes, 
trees,  and  almost  everything  sprang  up.  When  the  people  who  had  gone 
out  on  the  buffalo  hunt  came  back  they  were  much  grieved  and  troubled 
on  account  of  the  loss  of  Mother-Corn. 


11.  HOW  THE  PEOPLE  ESCAPED  THE  BUFFALO.* 

A  long  time  ago,  when  the  people  came  out  through  the  ground, 
a  woman  led  them  through  the  country.  This  woman  was  known  as 
"Mother."  The  people  were  human  beings,  and  they  had  among  them 
all  kinds  of  animals,  except  the  buffalo.  The  people  traveled  over  the 
land,  and  as  they  went  by  a  large  lake  a  monster  came  out  from  the 
lake,  which  looked  like  a  buffalo,  for  it  had  horns. 

The  people  ran,  crying  that  this  animal  was  coming.  They  said 
this  animal  was  what  they  called  "Cut-Nose".  The  animal  kept  coming, 
and  at  the  same  time  there  seemed  to  come  out  from  under  him  buffalo. 
The  buffalo  caught  up  with  them  and  they  killed  some  of  the  people. 
The  people  made  canyons  behind,  so  that  the  buffalo  could  not  cross, 
and  thus  they  escaped  the  buffalo  at  this  time. 

While  they  were  going  on,  a  Whirlwind  came.  The  people  prayed 
to  Mother  to  help  them,  and  she  turned  around  and  told  them  to  give 

•Told  by  Hawk. 


38  TRADITIONS   OF    THE   ARIKARA. 

presents  and  smoke  to  the  Whirlwind.  The  Whirlwind  scattered  some 
of  the  people  over  the  country.  The  crowd  went  on  again. 

While  they  were  going  on,  again  a  noise  was  heard  from  behind 
and  the  people  said,  "The  buffalo  are  coming  after  us  again,  and  Cut- 
Nose  is  in  the  lead."  The  people  ran  until  they  came  to  a  big  timber, 
which  was  very  thick.  The  Owl  came,  and  tried  to  make  a  path  for 
the  people  through  the  timber,  but  he  failed.  The  people  cried  for  help. 
The  Badger  worked  a  little,  digging  through  the  ground,  but  it  also 
failed.  The  people  then  looked  around  for  help.  The  Coyote  and  the 
Dog  came,  and  they  opened  a  way  through  the  timber. 

These  people  went  on,  and  again  they  looked  around,  and  they 
saw  the  buffalo  coming  on  again.  The  buffalo  ran  after  the  people, 
Cut-Nose  with  them,  and  they  began  to  kill  the  people.  The  people 
came  to  deep  waiter.  There  was  no  crossing,  and  the  buffalo  were 
killing  them.  They  called  on  the  Mother  for  help.  The  Dogs  came, 
and  said,  "We  will  try  to  make  a  pathway  through  this  water  for 
the  people,"  but  the  Dogs  failed.  The  Loons  came.  They  made  an 
opening  through  the  waters,  and  the  people  passed  through,  and  the 
buffalo  were  left  on  the  other  side. 

The  people  after  crossing  this  big  water  went  on,  and  again  they 
looked,  and  there  was  Cut-Nose  coming  with  the  buffalo.  The  people 
ran.  They  came  to  a  canyon.  The  people  prayed  to  Mother  to  make 
a  pathway.  She  called  on  the  Kingfisher,  who  struck  the  bank  on  each 
side,  but  failed.  The  Mole  came,  struck  the  bank,  and  failed.  The 
Badger  then  came  and  dug  on  each  side  of  the  bank.  The  banks  fell, 
and  thus  a  pathway  was  formed  for  the  people.  They  went  across,  and 
by  this  canyon  they  made  their  village. 

There  Mother  held  ceremonies  for  the  different  bundles.  Other 
people  had  also  received  bundles,  but  no  ceremony.  The  Awaho  bundle 
people  were  the  last  to  come,  and  tihey  were  the  last  to  receive  all  the 
ceremonies  from  Mother,  so  that  these  people  understood  all  the  cere- 
monies. They  were  known  as  "Awaho"  (Left-Behind),  for  these 
people,  it  seems,  had  been  left  behind  when  the  people  had  come  out 
from  the  ground.  So,  as  the  Awa'ho  people  went  west,  following  up 
the  trail,  they  found,  when  they  reached  the  camp  sites  of  the  other 
people,  meat  offerings  to  the  different  gods.  There  was  nothing  left 
behind  by  the  other  people  that  the  Awaho  people  were  afraid  to  pick 
up,  for  they  claimed  to  be  under  the  protection  of  the  gods,  and 
therefore  had  a  right  to  all  the  things  that  are  offered  to  the  gods.  So 
the  word  "Awaho"  means  "Left-Beihind."  Also,  it  means  that  they 
may  take  and  cook  again,  and  eat  any  meat  offering  to  the  gods  that 


WHY   THE    BUFFALO    NO    LONGER    EAT    PEOPLE.  39 

has  been  left  behind.  Other  people  who  had  bundles  could  not  do  this. 
They  were  afraid  to  touch  meat  that  had  already  been  offered  to  the 
gods. 


12.  WHY  THE  BUFFALO  NO  LONGER  EAT  PEOPLE.* 

A  young  man  went  into  a  village  in  the  night,  and  he  heard  the 
people  talking.  He  could  understand  their  talking,  and  by  peeping 
into  their  tipi,  he  found  out  that  they  were  Buffalo  people.  They  were 
talking  about  killing  the  people.  So  the  young  man  investigated.  He 
climbed  up  on  a  high  arbor  that  was  in  front  of  the  tipi,  and  there  he 
took  hold  of  a  human  head.  He  felt  around  over  the  place  and  he 
found  human  meat.  He  climbed  down  from  this  place,  and  went  to 
one  of  the  large  tipis,  and  here  the  people  said,  "We  will  soon  do 
what  we  are  to  do.  We  will  get  these  people  out  of  the  ground,  and 
we  will  kill  them."  Now  the  young  man  hid. 

By  the  side  of  the  hole  where  the  people  were  to  come  out  there 
was  a  cut  in  the  side  of  a  steep  bank,  so  that,  as  the  people  were  coming 
out  of  the  hole,  the  bulls  circled  around  them  and  drove  the  people 
up  into  the  cut,  where  they  hooked  them  and  killed  them.  The  young 
man  saw  the  people,  men,  women,  and  children  running  to  the  cut, 
and  as  they  went  they  were  singing  and  crying.  The  people  were 
coming  out  from  the  ground. 

The  young  man  felt  sorry  for  the  people,  so  that  he  went  up 
among  the  hills.  A  strange  man  met  him,  and  told  him  all  about  what 
was  going  on.  He  said:  "These  Buffalo  have  just  started  to  eating 
people.  I  do  not  like  it.  Take  this  bow  and  these  arrows,  go  to  your 
home,  select  many  young  men  and  tell  them  to  make  bows  and  arrows. 
Lead  them  to  this  place,  and  kill  and  scatter  the  Buffalo  so  that  they 
will  not  kill  or  eat  any  longer." 

The  man  took  the  bow  and  arrows,  and  the  strange  man  stopped 
talking.  The  man  found  out  that  the  strange  man  who  was  talking  to 
him  was  the  bow  and  arrows  themselves.  The  young  man  then  went 
to  the  village.  He  called  many  young  men  together  and  told  them  to 
make  bows  and  arrows. 

When  the  people  had  many  bows  and  arrows  the  man  led  them  to 
the  place  where  the  people  came  out  from  the  ground.  There  the 
Buffalo  were  just  trying  to  make  the  circle  again  around  the  hole,  when 
these  men  attacked  the  Buffalo  and  commenced  to  kill  them.  Some  of 

•Told  by  Star. 


40  TRADITIONS   OF   THE   ARIKARA. 

the  Buffalo  ran  on  to  where  the  human  meat  was,  and  cried :  "Get 
some  of  the  meat  and  place  it  under  your  arm  so  that  we  can  eat  it 
whenever  they  let  us  alone."  But  the  people  kept  on  killing,  till  they 
had  scattered  the  Buffalo  out.  So  they  became  buffalo  and  never  ate 
the  people  any  more. 

The  young  man  saved  the  people,  and  these  people  came  out  from 
the  ground  and  made  their  home  close  to  the  village;  but  finally  the 
last  people  who  came  out  from  the  ground  went  south,  away  around 
by  the  mountains.  Later  they  came  back  to  Dakota,  and  joined  their 
brothers  again,  where  they  have  been  ever  since. 


13.  WHY  THE  BUFFALO  NO  LONGER  EAT  PEOPLE.* 

A  long  time  ago,  while  the  Arikara  lived  together  in  the  village, 
it  was  customary  to  hunt  in  the  spring.  The  story  I  am  about  to  tell 
was  told  to  me  by  my  father ;  for  I  iwas  very  small  when  this  story  was 
told  by  the  priests : 

On  one  of  these  hunts,  the  people  failed  to  find  any  buffalo. 
Women  and  children  began  to  cry  from  hunger.  The  men  took  long 
journeys  hunting  buffalo,  but  they  could  not  find  any  buffalo.  At  last 
the  chief  was  approached  by  the  women  and  asked  to  call  on  the  priests 
for  aid. 

The  chief  then  took  the  sacred  pipe  from  his  bundle,  filled  it  and 
took  it  to  the  lodge  of  the  priests  of  the  Knot-in-the-Tree  (Critatao) 
bundle.  The  chief  priest  took  the  pipe,  smoked  it,  and  offered  the 
smoke  to  the  gods.  After  smoking,  he  said :  "It  is  well.  We  will 
open  the  bundle  and  call  on  the  gods  to  help  us  get  buffalo.  We  will 
make  an  offering  of  gifts  to  the  gods,  so  they  will  send  buffalo."  The 
chief  was  glad,  and  went  to  his  own  tipi.  The  chief  then  called  on  the 
crier  to  tell  all  the  people  to  be  silent.  The  priest  had  his  tipi  cleaned 
and  the  bundle  was  taken  down  and  the  other  priests  were  sent  for. 
After  the  priests  were  seated  and  all  the  chiefs  had  entered,  the  priests 
took  up  the  gourds  and  began  to  recite  a  ritual  that  had  been  given  to 
the  people  by  the  Buffalo.  After  the  giving  of  presents — native  tobacco, 
black  handkerchiefs,  robes,  and  blankets — the  priests  stopped  singing. 
The  chief  priest  then  went  out  and  cut  a  long  pole,  brought  it  to  the 
lodge  and  tied  gifts  upon  the  pole.  The  pole  was  then  set  in  front  of 
the  lodge.  Gifts  were  placed  upon  the  pole  for  the  southeast  God,  the 
southwest  God,  the  northwest  God,  and  the  northeast  God. 

•Told  by  Snowbird. 


WHY   THE    BUFFALO    NO    LONGER    EAT    PEOPLE,  41 

Again  a  ritual  was  recited  for  the  buffalo  to  come.  As  they  re- 
cited the  ritual  the  errand  man  stood  by  the  pole  and  would  strike  at 
the  pole  with  an  ash  stick  that  he  had  in  his  hand.  "Come,  buffalo," 
he  would  say,  at  the  same  time  striking  the  pole.  "You  spoke  to  our 
people  and  promised  to  come  when  the  people  were  in  need  of  food." 
After  reciting  the  ritual  the  priests  recited  other  rituals. 

The  buffalo  came  about  three  days  after  the  ceremony.  The  chief 
ordered  the  crier  to  go  through  the  village  and  let  the  men  know  that 
a  whole  buffalo  was  needed  for  the  ceremony.  The  men  went  out,  and 
a  whole  buffalo  was  brought  into  the  ceremonial  lodge.  All  the  people 
were  then  invited,  and  the  old  priest  told  the  people  the  following  story : 

There  was  a  village  of  Buffalo.  They  were  human,  but  had  horns. 
When  the  Buffalo  wanted  meat  they  met  in  a  tipi  where  there  was  the 
sacred  bundle  known  as  Knot-in-the-Tree.  In  this  tipi  a  ritual  was 
recited.  It  took  them  four  days  and  four  nights.  The  third  night,  the 
Buffalo  gathered  about  the  tipi  where  the  ritual  was  recited.  The 
fourth  day,  the  four  Buffalo  who  sat  singing  the  ritual  arose  and  went 
to  the  side  of  a  hollow  cottonwood  tree  that  stood  by  the  side  of  a  steep 
bank.  By  the  tree  was  an  ash  pole.  Here  the  whole  village  of  Buffalo 
stood  around  the  hollow  tree.  Another  ritual  was  recited,  then  the  pole 
was  taken  up  and  the  tree  was  struck  three  times.  The  fourth  time, 
the  people  were  heard  crying,  and  some  were  singing.  The  first  to  come 
out  was  a  man  by  the  name  of  Cut-Nose  (Kritstaricuts).  This  man 
seemed  to  be  wonderful,  for  he  always  escaped  his  enemies.  Next 
came  a  multitude  of  people.  They  escaped  and  ran  over  the  prairie,  the 
Buffalo  killing  them.  Cut-Nose  ran  and  returned  to  the  hollow  tree 
and  crawled  in,  when  the  flood  of  people  stopped  coming  out.  The 
people  were  killed,  and  were  taken  to  the  tipis,  where  they  were  cut  up, 
and  their  meat  was  placed  upon  the  arbor  they  had  built. 

In  one  of  these  runs  there  was  one  boy  among  the  people  who  was 
very  handsome.  A  Buffalo  cow  chased  the  boy  away  out  among  the 
hills,  but  finally  gave  him  up.  The  boy  kept  on  running  until  he  came 
to  a  deep  ravine.  There  was  a  thick  bush  of  dogwood  covered  with 
grapevines,  in  which  the  boy  hid.  Now  and  then  the  boy  would  go 
hunting,  killing  small  birds  for  his  food. 

One  day,  as  the  boy  was  crossing  a  ravine,  ihe  saw  sitting  on  the 
side  of  a  hill  a  fine-looking  woman.  The  woman's  hair  was  not  braided, 
and  she  wore  a  buffalo  robe.  The  robe  looked  white.  There  was  a 
peculiar  look  about  her  that  attracted  the  young  man.  The  woman  arose 
and  started  west.  The  young  man  followed.  Towards  evening  the 
young  man  came  to  a  bottom  land,  and  there  he  saw  a  fine  tipi.  The 


42  TRADITIONS   OF   THE   ARIKARA. 

young  man  went  to  the  tipi,  and  there  in  the  tipi  sat  the  same  woman. 
The  woman  spoke  to  the  young  man,  and  .said,  "Come  in."  The  young 
man  went  into  the  tipi  and  sat  down.  The  young  man  was  hungry, 
and  looked  at  the  woman  pitifully.  The  woman  put  her  hand  under 
her  robe  and  pulled  out  a  lump  of  pemmican.  She  handed  the  pemmi- 
can  to  the  boy,  and  the  boy  ate  the  pemmican.  W'hen  he  was  filled  he 
hid  the  peniimican  under  his  arm.  The  woman  spoke  to  the  boy,  and 
said,  "You  may  lie  with  me;  cover  yourself  with  part  of  my  robe." 
So  the  boy  lay  down  and  went  to  sleep.  When  he  woke  up  the  woman 
was  sitting  by  him,  but  there  was  no  tipi.  The  woman  then  talked  to 
the  boy,  and  said :  "I  ran  after  you,  but  I  did  not  intend  to  kill  you. 
My  people  are  Buffalo,  and  there  is  a  way  for  them  to  become  real 
animals.  I  selected  you  to  be  the  one  to  turn  them  to  buffalo,  and  then 
my  people  will  not  eat  your  people  any  more.  My  father  is  the  chief 
of  the  Buffalo,  and  I  learned  by  listening  how  your  people  can  be  saved. 
I  want  you  to  go  with  me  to  where  my  people  are,  and  you  will  learn 
how  my  people  kill  your  people.  We  must  go  and  pass  between  the 
bulls  who  are  stationed  upon  high  hills.  There  are  four  circles  of 
Buffalo  bulls.  We  will  have  to  pass  through  these  stations  unobserved." 

They  began  the  journey,  and  they  went  between  the  Buffalo  bulls 
who  were  stationed  as  sentinels.  They  went  through  all  the  circles 
of  the  Buffalo,  and  now  the  next  thing  was  to  enter  the  tipi  where  the 
ceremonies  were  'held,  for  this  was  the  place  where  the  woman's  father 
lived.  The  woman  covered  the  young  man  with  her  robe  and  they 
entered  the  tipi.  Some  of  the  Buffalo  in  the  tipi,  who  were  awake,  said, 
"I  smell  human  flesh,"  but  others  said,  "It  is  because  we  have  just  had 
a  killing."  So  nothing  more  was  said  about  the  smell  of  human  flesh. 
The  next  day  the  boy  was  covered  with  buffalo  robes,  and,  as  all  of 
the  Buffalo  went  out,  the  boy  felt  safe. 

In  the  evening  the  Buffalo  came  back  to  the  lodge.  They  were 
human,  only  they  had  horns  and  tails.  These  people  brought  in  fresh 
meat  and  it  was  the  human  -meat.  Now  they  cooked  the  meat  and  ate. 
After  eating  they  lighted  the  fire.  It  died  out,  then  the  girl  said,  "Let 
us  go  out,  I  want  to  show  you  something."  So  they  went  out.  The 
boy  saw  arbors  everywhere  in  the  village.  The  girl  told  him  to  climb 
upon  one  of  these  arbors,  and  he  did  so.  There  he  saw  fresh  meat  of 
human  and  some  bodies  not  yet  cut  up.  The  boy  was  scared.  He  told 
the  Buffalo  woman  that  he  did  not  want  to  go  into  the  tipi  any  more. 
The  woman  said :  "Now  you  have  seen  bodies  of  people.  These  peo- 
ple eat  your  people,  and  for  this  reason  I  have  brought  you  here  to 
help  your  people,  so  they  can  overcome  the  Buffalo  and  kill  them. 


WHY   THE    BUFFALO    NO    LONGER    EAT    PEOPLE.  43 

When  your  people  have  killed  the  Buffalo  and  have  driven  them  far, 
then  they  will  eat  of  the  grass  which  Nesaru  intended  that  they  should 
eat."  The  woman  continued,  and  said :  "Then  your  people  will  come 
out  of  the  ground,  and  you  will  teach  them  the  ceremony  the  Buffalo 
used  to  sing  before  they  went  out  to  kill  you.  Come,  go  with  me  into 
the  timber.  You  must  make  many  bows  and  arrows."  So  they  went 
into  the  timber,  and  the  woman  said :  "Now  you  remain  here.  Do  not 
be  afraid,  for  the  Buffalo  are  now  going  to  sit  and  sing  the  songs,  call- 
ing your  people  together  where  the  tree  is.  Come,  now  go  with  me  to 
where  your  people  come  out." 

They  went,  and  there  stood  an  old  hollow  cottonwood  tree.  Near 
its  base  was  a  knot  where  there  was  a  hole.  Lying  by  the  tree  was  an 
ash  stick,  about  six  or  seven  feet  long,  and  about  eight  inches  in 
diameter.  "Now,"  said  the  woman,  "do  you  see  the  stick?  That  stick 
is  what  makes  the  people  come  out  of  that  hole.  You  shall  use  that 
stick,  only  do  as  I  tell  you,  and  you  will  be  successful.  Cut-Nose  is 
the  one  who  sits  at  the  entrance,  so  when  the  Buffalo  gather  about  the 
tree,  he  is  the  first  to  come  out.  He  gets  away.  The  Buffalo  do  not 
try  to  kill  him,  for  he  helps  the  Buffalo." 

So  the  young  man  lay  down  in  the  timber,  while  the  woman  re- 
turned to  the  camp.  When  it  was  daylight  he  began  to  make  bows 
and  arrows.  He  made  many.  Every  night  the  woman  would  come  to 
visit  him.  She  gave  (him  buffalo  meat.  Thus  the  young  man  stayed 
in  the  timber  and  kept  on  making  bows  and  arrows.  Often  the  boy 
went  into  the  village  with  the  woman  and  listened  to  the  singing  of  the 
Buffalo.  The  woman  told  the  young  man  to  hurry  in  making  the  bows, 
for  it  was  nearly  time  for  the  ceremony  to  -be  over,  then  the  Buffalo 
would  march  out  where  the  tree  stood.  The  young  man  now  hurried 
to  make  the  bows  and  arrows.  For  two  days  the  ceremony  was  kept 
up,  the  singing  continuing  all  night.  The  third  day  the  boy  had  many 
bows  and  arrows  completed.  The  woman  came  in  the  night  and  gave 
the  boy  long  sinew  strings  for  the  bows.  The  boy  put  the  strings  upon 
the  bows  and  now  the  weapons  were  completed.  The  woman  took  the 
boy  into  the  camp,  and  there  he  heard  singing.  At  the  end  of  every 
tenth  song  the  singing  was  stopped.  In  a  little  while  the  singing  would 
be  resumed.  Now  the  woman  told  the  boy  that  the  next  morning 
they  would  have  to  return  to  the  timber  and  bring  the  bows  and  arrows. 

The  next  morning  they  went  and  brought  the  bows  and  arrows  and 
placed  them  at  the  foot  of  the  tree,  the  bows  already  strung,  and  the 
arrows  with  the  bows.  "Now,"  said  the  woman,  "as  soon  as  you  see 
the  Buffalo  coming  towards  the  tree,  you  run  up  to  the  tree  three  times, 


44  TRADITIONS   OF   THE   ARIKARA. 

and  you  will  hear  shouting.  As  soon  as  you  hear  shouting,  wailing  and 
screaming,  pick  up  the  bows  and  arrows  and  give  them  to  the  men  and 
tell  them  to  shoot  at  the  Buffalo.  Do  not  give  any  bows  and  arrows 
to  the  first  man  who  comes  out,  for  his  name  is  Cut-Nose,  and  he  it  is 
who  helps  the  Buffalo.  Give  out  the  bows  and  arrows,  then  pick  up 
your  own  and  go  to  killing  the  Buffalo.  As  soon  as  the  Buffalo  see 
that  your  people  are  killing  them  they  will  run.  Keep  right  after  them, 
and  scatter  them  as  much  as  possible."  The  boy  placed  all  the  bows 
around  the  tree.  Then  he  and  the  woman  hid  under  the  bank. 

As  the  sun  was  coming  up  in  the  east  the  rattles  were  laid  down. 
Singing  was  stopped.  There  was  mourning;  everybody  seemed  to  be 
crying.  Then  the  Buffalo  all  came  to  the  ceremonial  lodge  and  stood 
around  until  the  four  priests  came  out,  who  walked  towards  the  tree. 
The  young  man  jumped  out  from  his  hiding  place.  The  first  man, 
whose  name  was  Cut-Nose,  came  out  with  a  warwhoop.  The  people 
came  up  next  in  the  'hollow  tree.  There  seemed  to  be  a  strong  current 
coming  out  from  the  hollow  tree,  blowing  the  people  up  and  out  of 
the  tree.  But  as  the  people  came  out,  especially  men,  this  young  man 
picked  up  bows  and  arrows,  and  placed  them  in  the  men's  hands,  and 
said :  "Make  haste ;  shoot  the  Buffalo.  Kill  them.  Do  not  be  afraid 
of  them."  As  each  of  the  men  came  out,  the  young  'man  handed  him 
bow  and  arrows,  and  told  him  to  shoot  and  kill  the  Buffalo.  It  was 
not  long  until  the  young  man  had  a  large  company  of  men  with  bows 
and  arrows  killing  the  Buffalo.  As  the  Buffalo  ran  towards  their  vil- 
lage some  one  shouted  and  said :  "Get  some  of  the  meat !  Carry  it 
with  you,  and  whenever  we  stop  running  we  can  have  something  to  eat !" 
So  the  Buffalo  people  ran  and  picked  up  human  meat  and  each  placed 
the  meat  they  picked  up,  under  the  arm,  and  ran.  The  human  meat 
that  they  placed  under  their  arms  became  a  part  of  their  flesh,  for  the 
people  ran  after  them  so  closely  that  they  finally  became  buffalo.  (This 
is  the  reason  why  'the  Arikara  used  to  cut  the  meat  from  under  the 
shoulder  and  throw  it  away.  This  meat  the  Arikara  would  not  eat.) 

The  young  man  and  the  Buffalo  woman  now  went  to  the  tipi  of 
the  bundle  and  took  the  bundle.  The  people  came  back  and  burned 
everything  that  was  in  the  village.  Then  they  made  a  new  camp  and 
the  Buffalo  woman,  who  was  now  married  to  the  young  man,  taught 
the  people  the  songs  and  ceremony  that  go  with  the  bundle.  So  these 
people  became  a  part  of  the  Arikara. 


W'hen  this  story  is  told,  everybody  keep's  quiet. 


THE    GIRL   WHO    MARRIED   A    STAR.  45 

14.  THE  GIRL  WHO  MARRIED  A  STAR.* 

In  olden  times,  when  the  people  lived  upon  the  Missouri  River, 
there  was  a  village.  In  this  village  there  were  two  girls  who,  in  the 
night,  slept  outside  of  their  lodge  on  an  arbor.  As  they  lay  upon  the 
arbor  one  night  they  were  talking  about  the  different  young  men  in  the 
tribe  whom  they  liked.  One  of  them  spoke  of  liking  a  certain  young 
man,  while  the  other  girl  said  she  did  not  like  any  one  of  the  young 
men  in  the  tribe.  She  looked  into  the  sky.  She  saw  a  bright,  red  star 
in  the  heavens  towards  the  east.  S'he  said,  "There  stands  the  star  I 
like,  and  if  that  star  were  here  upon  the  earth  I  would  marry  him." 
The  girls  then  went  to  sleep. 

In  the  morning  they  arose  and  went  after  water.  As  they  were 
coming  back,  they  saw  a  porcupine.  The  girls  ran  after  it  and  tried  to 
kill  it.  One  of  them  said  she  wanted  to  get  the  porcupine,  for  she  did 
not  .have  enough  quills  to  do  some  of  her  work.  The  porcupine  got 
to  a  cottonwood  tree  that  was  near  the  river.  The  girl  climbed  up  after 
it.  The  other  girl  wanted  to  go  home  and  get  an  axe,  so  that  they 
might  chop  the  tree  down,  but  this  particular  girl  who  had  said  she 
liked  the  star,  said,  "No,  I  can  climb."  She  climbed  the  tree. 

As  the  girl  climbed  up  the  tree  the  tree  grew  higher.  The  girl 
disappeared,  so  the  girl  on  the  ground  went  home  and  told  what  had 
happened.  The  girl  kept  on  climbing  for  the  porcupine  until  S'he 
reached  another  world.  When  the  girl  came  into  the  other  world  she 
recognized  that  she  was  in  a  strange  country,  and  she  began  to  cry. 

The  porcupine  had  turned  into  a  man.  The  man  spoke  to  the  girl, 
and  said :  "Why  do  you  cry  ?  I  am  the  Star  that  you  saw  and  that 
you  said  you  liked.  I  went  down  after  you.  I  turned  myself  into  a 
porcupine  and  you  came  after  me,  and  now  you  are  here  in  my  home." 
The  girl  saw  that  the  man  was  not  young,  but  middle-aged,  though  he 
was  very  lhandsome.  She  stayed  with  him  and  liked  'him,  but  the  man 
kept  going  away  every  night.  She  cried  every  night,  for  she  wanted  to 
return  to  her  people. 

Many  years  afterward  she  gave  birth  to  a  male  child.  When  the 
child  was  born  his  mother  found  the  picture  of  a  star  upon  his  fore- 
head. This  woman  told  her  husband  one  time  that  her  son  wanted 
some  wild  turnips  and  that  she  wanted  to  go  and  dig  some.  The  man 
told  her  that  it  was  very  well  for  her  to  go  and  dig  these  turnips,  but 
that  she  must  not  go  to  the  valleys  to  dig  them,  but  she  must  go  to 
high  places.  While  she  was  out  digging  these  turnips  she  thought 

•Told  by  Yellow-Bear. 


46  TRADITIONS   OF   THE   ARIKARA. 

about  her  people  and  she  began  to  cry.  Then  she  went  to  the  valley 
and  dug  into  the  ground  to  get  a  turnip.  Her  digging-stick  ran  through 
the  earth.  She  removed  the  dirt,  looked  down,  and  there  saw  the 
people  underneath.  She  then  knew  that  she  was  far  away  from  her 
people. 

She  covered  the  place  and  began  to  cry.  While  she  was  crying, 
she  heard  the  voice  of  a  woman  calling  her.  The  voice  said,  "My 
daughter,  why  are  you  crying?"  She  said:  "I  am  crying  for  my 
people,  for  they  are  far  away  below  us.  I  was  brought  up  by  my  hus- 
band, who  is  a  Star."  The  woman  told  the  girl  not  to  cry,  for  she 
would  help  her.  She  took  the  girl  to  tar  cave  in  the  side  of  a  cliff, 
and  there  she  confronted  her.  She  told  her  to  tell  her  husband  that 
when  he  went  to  kill  buffalo  he  .must  take  all  of  the  sinews  from  one 
whole  buffalo,  and  that  when  she  got  these  sinews  she  must  bring  them 
to  her ;  that  she  would  make  a  sinew  string  that  would  reach  to  the 
ground  below. 

The  girl  went  home.  She  told  her  husband  that  she  wanted  to  do 
much  sewing,  and  that  .she  needed  sinew,  and  she  wanted  him  to  get 
all  the  sinew  that  was  in  a  buffalo,  so  she  could  have  many  sinews  and 
would  not  have  to  ask  him  for  any  more.  The  man  went  hunting.  He 
killed  a  buffalo.  He  took  all  the  sinews  he  could  find.  He  forgot, 
however,  to  get  the  two  sinews  that  are  in  the  shoulder  blade  of  the 
buffalo.  He  brought  the  sinews  to  his  wife,  and  gave  them  to  her. 

One  time  when  the  man  was  away  she  took  the  sinews  to  the  old 
woman  and  gave  them  to  her.  The  old  woman  was  glad.  She  said : 
"Now  go  to  your  home,  and  remain  there.  I  am  to  make  a  string,  and 
when  it  is  complete  I  shall  let  you  know,  so  that  you  then  can  go  to 
your  people."  The  girl  went  home  and  stayed,  but  once  in  a  while  she 
visited  the  old  woman's  dwelling  place,  and  she  saw  the  piles  of  string 
that  the  woman  was  making.  As  soon  as  the  old  woman  had  com- 
pleted the  string  she  told  the  girl,  and  said  that  the  girl  must  come  to 
her  place  when  her  husband  was  away.  The  young  girl  had  also  made 
a  long  string  of  sinew,  but  it  was  separate  from  the  string  that  the  old 
woman  had  made.  This  she  carried  herself  when  she  went  to  the  old 
woman's  place. 

They  now  went  to  the  valley,  and  there  dug  a  hole,  large  enough 
for  her  with  her  boy  on  her  back  to  go  through.  After  this  was  done 
she  went  to  her  home,  put  the  child  upon  her  back,  covered  it  with  her 
robe,  then  tied  the  robe  about  her  breast.  She  went  to  the  place.  The 
old  woman  had  brought  a  large-sized  stick,  which  was  laid  across  the 
hole,  and  the  sinew  was  tied  to  the  pole.  The  girl  tied  the  sinew  about 


THE    GIRL    WHO    MARRIED    A    STAR.  47 

her  body  and  covered  her  hands  with  a  part  of  her  robe.  She  slipped 
down,  down,  down  the  string-  and  after  a  time  she  found  herself  at  the 
end  of  the  .string.  The  earth  was  still  far  away.  She  took  her  own 
string  and  tied  it  to  the  string  that  she  was  tied  to.  She  fastened  her- 
self to  the  other  string  after  untying  herself  from  the  main  string,  and 
slid  down  upon  it.  She  slid  down  until  she  had  reached  the  end  of  the 
string,  and  she  was  at  the  height  of  the  highest  tree  from  the  ground. 
She  saw  that  she  could  not  get  down,  so  she  made  a  loop  and  put  her 
foot  in  it  so  that  she  stood  upon  the  string,  and  there  she  hung. 

When  the  woman's  husband  came  home  he  found  her  missing.  He 
went  out  to  hunt  for  her.  After  a  time  he  came  to  the  place  where  the 
hole  was,  and  there  he  saw  the  woman  hanging  on  the  string.  He 
went  and  took  up  a  little  stone,  about  the  size  of  his  thumb.  He  took 
this  to  the  place  where  the  hole  was  dug.  He  placed  the  stone  on  the 
string,  then  said,  "Now  I  want  you  to  slide  down  on  the  string  and  hit 
the  woman  upon  the  head  and  kill  her,  but  do  not  harm  my  boy."  As 
he  let  go  of  the  stone  a  sound  was  heard  like  that  of  thunder.  The 
stone  slipped  down  upon  the  string  and  struck  the  woman  on  the  top 
of  the  head  and  killed  her.  As  the  woman  fell  down  towards  the  earth 
the  boy  slipped  out  from  the  robe  upon  the  back  of  the  woman  and 
fell  on  the  ground,  but  was  not  hurt. 

The  boy  stayed  around  where  the  woman  was  lying,  for  he  was 
now  about  five  or  six  years  old.  He  would  go  off  from  his  mother  dur- 
ing the  day  and  in  the  evening  he  would  come  back,  crawl  under  the 
robe,  and  nurse  at  his  mother's  breast.  He  did  this  for  many  days.  At 
last  the  boy  had  to  leave  her,  so  he  went  on  west  from  where  'his 
mother  lay.  He  came  to  a  patch  of  squash  and  also  to  a  cornfield.  This 
he  went  through,  taking  corn  from  the  stalks  and  eating  it  raw.  He 
returned  to  his  mother  and  sat  there. 

In  the  morning,  the  owner  of  the  field,  who  was  an  old  woman, 
went  into  her  field,  and  there  she  saw  a  child's  footprints.  She  was  so 
glad  to  see  the  footprints  that  she  went  home  and  made  a  small  bow 
and  some  arrows.  She  also  made  a  small  shinny  ball,  and  a  stick.  The 
old  woman  thought  if  this  child  was  a  girl  it  would  choose  the  shinny 
ball  and  stick,  and  if  it  was  a  boy  it  would  choose  the  bow  and  arrows. 
In  this  way  she  thought  she  could  tell  whether  the  child  was  a  boy  or 
a  girl.  The  old  woman  made  these  things,  and  took  them  into  the  field 
and  left  them  there. 

The  next  day,  the  boy  went  back  into  the  field.  There  he  saw 
these  things  upon  the  ground.  When  he  saw  the  bow  and  arrows  he 
jumped  at  them  and  picked  them  up.  When  he  had  picked  them  up  he 


48  TRADITIONS   OF   THE   ARIKARA. 

went  through  the  squash  field  and  began  to  shoot  at  the  squash.  The 
old  woman  came  upon  the  boy  and  caught  him.  She  called  him  her 
grandson,  and  told  him  that  she  had  been  waiting  for  him  for  a  long 
time.  She  took  the  boy  home. 

T'he  boy  was  satisfied  to  be  with  his  grandmother.  His  grand- 
mother, before  she  went  into  the  field,  used  to  roast  a  lot  of  corn. 
Then  .she  scattered  this  corn  in  her  lodge,  then  would  go  out  hallooing, 
and  say,  "Blackbirds,  come  and  eat  of  this  corn  that  I  have  prepared 
for  you."  The  blackbirds  would  come  in  flocks  and  enter  the  lodge, 
and  there  they  would  eat  the  corn  that  she  had  scattered  over  the 
ground  in  the  lodge.  Then  the  old  woman  would  go  into  her  field  and 
would  leave  the  boy  at  home.  Sometimes  the  boy  went  out  to  hunt 
rabbits  and  little  birds.  In  the  evening,  when  the  old  woman  came 
home  from  the  field,  she  used  to  take  a  lot  of  corn  and  put  it  in  her  corn 
mortar  and  pound  it.  She  made  mush  out  of  the  pounded  corn.  There 
was  a  curtain  of  buffalo  hide  in  the  lodge.  The  old  woman,  after  she 
had  made  the  mush  would  place  a  bowl  of  it  behind  the  buffalo  hide 
curtain.  W'hy  she  did  this  the  boy  did  not  know. 

One  day  when  the  old  woman  had  gone  out  to  feed  the  blackbirds, 
the  boy  began  to  roast  some  corn.  After  he  had  got  a  big  pile  roasted 
he  went  out  and  yelled,  and  said,  "Come,  blackbirds,  I  have  prepared 
for  you  the  corn  that  my  grandmother  told  me  to  prepare ;  come  and 
eat !"  The  blackbirds  came  in  flocks  into  the  lodge.  The  boy  went  out 
and  stopped  the  smokehole  with  a  piece  of  buffalo  hide,  then  went  into 
the  entrance  and  stopped  up  the  passageway  with  a  dry  buffalo  hide, 
so  that  the  birds  could  not  go  out.  The  boy  then  picked  up  a  club  and 
said :  "Blackbirds,  I  am  going  to  kill  you  all,  for  you  have  been  eating 
my  grandmother's  corn  all  this  time.  You  shall  not  eat  my  grand- 
mother's corn  any  more."  So  the  boy  began  to  run  around  in  the  lodge 
after  the  birds,  hitting  them  with  the  club  and  killing  them.  He  killed 
all  of  them,  and  placed  them  in  a  pile. 

When  the  grandmother  came  home  the  boy  said,  "Grandmother, 
I  have  killed  all  these  blackbirds  that  'have  been  eating  your  corn  all 
this  time;  they  shall  not  eat  your  corn  any  more."  The  old  woman 
appeared  glad.  She  told  the  boy  that  'he  'had  done  right  in  killing  the 
birds.  The  boy  said,  "You  may  cook  the  blackbirds,  a  few  at  a  time." 
The  old  woman  really  was  <not  glad,  for  these  blackbirds  guarded  her 
field  for  her.  She  owned  these  blackbirds.  She  placed  them  upon  her 
robe  and  took  them  out.  She  brought  them  to  life  again,  and  said : 
"My  blackbirds,  fly  away."  The  old  woman  returned  to  the  lodge. 


THE   GIRL   WHO    MARRIED   A    STAR.  49 

The  old  woman  then  told  the  boy  that  he  must  go  into  the  timber 
and  cut  a  good-sized  ash  and  some  dogwood.  The  boy  went  and 
brought  back  the  ash  and  the  dogwood  to  the  old  woman.  The  old 
woman  scraped  on  the  ash  wood,  cutting  it  the  right  length  for  the 
bow  and  the  right  length  for  the  arrow  sticks.  She  then  told  the  boy 
to  go  west  of  'her  lodge  and  to  throw  the  arrows  into  a  pond  that  he 
would  come  to.  The  old  woman  told  the  boy  that  when  he  should  throw 
these  sticks  into  the  water  he  should  say,  "Grandfather,  I  want  the 
strongest  bow  that  you  can  give  me,  and  I  want  wonderful  arrows  with 
it."  So  the  boy  took  up  the  sticks  and  went  west  from  the  lodge.  He 
came  to  the  pond.  He  threw  the  sticks  into  the  water,  and  said, 
"Grandfather,  give  me  the  strongest  bow  that  you  can  give  me,  and 
wonderful  arrows."  Then  the  boy  returned  into  the  lodge.  The  next 
morning,  the  boy  went  down  to  the  pond,  and  there  he  found  a  black 
bow  and  four  black  arrows.  These  he  picked  up,  then  he  went  home. 

The  boy  went  to  hunt  every  day,  for  now  he  had  a  good  bow  and 
good  arrows.  One  day  the  boy  saw  the  old  woman  place  a  bowl  of 
mush  behind  the  buffalo  curtain.  When  she  went  out  to  her  field, 
the  boy  wanted  to  see  what  made  the  old  woman  place  the  mush  behind 
the  curtain,  for  each  time  she  pulled  out  the  wooden  bowl  that  had  held 
the  mush,  the  mush  was  gone.  The  boy  went  to  the  curtain,  lifted 
it  up,  and  there  he  saw  a  serpent,  with  its  big  eyes  looking  at  him.  The 
boy  then  said :  "Ah !  I  see  now !  You  are  the  one  that  eats  all  my 
grandmother's  mush."  The  boy  took  his  bow  and  arrows  and  shot  the 
serpent  in  the  head  and  killed  it.  The  serpent  made  one  great,  big 
noise,  fell  back,  then  slipped  down  into  the  pond.  After  the  serpent 
had  slipped  down  into  the  pond  the  water  spread  out  and  formed  a  lake. 

When  the  old  woman  came  home,  the  boy  said,  "Grandmother,  I 
have  killed  the  big  monster  that  was  lying  behind  the  curtain,  for  he 
was  eating  all  your  mush."  The  old  woman  said :  "My  grandson,  you 
did  right.  I  am  glad  you  killed  him.  He  has  gone  back  into  the  lake, 
where  he  will  always  remain."  The  old  woman  really  was  not  glad, 
but  mad,  in  her  heart,  for  she  now  saw  that  the  boy  had  supernatural 
powers.  She  wanted  the  boy  killed.  She  did  not  let  this  be  known, 
for  she  decided  that  she  would  send  him  to  the  place  where  her  wild 
animals  were  stationed.  When  the  boy  was  gone  the  old  woman  cried 
and  mourned  for  her  husband,  who  was  the  serpent.  She  said  (with- 
out the  boy  hearing),  "My  grandson,  you  have  killed  your  grand- 
father." 

The  next  day,  when  the  old  woman  was  ready  to  go  to  her  corn- 
field, she  told  the  boy  that  he  must  not  go  to  a  certain  place,  for  the 


50  TRADITIONS   OF   THE   ARIKARA. 

place  was  dangerous.  After  the  old  woman  had  gone  into  the  field 
the  boy  went  to  the  place  where  the  old  woman  told  him  not  to  go, 
and  there  he  went  around  looking  for  the  dangerous  place.  He  finally 
saw  a  mountain-lion  coming  towards  him,  ready  to  leap  upon  him,  but 
he  gave  a  command  for  the  mountain-lion  to  stop,  and  the  mountain- 
lion  obeyed.  The  'boy  went  and  led  the  mountain-lion  to  the  old 
woman's  lodge.  He  told  the  old  woman  to  come  out,  that  he  had  an 
animal  for  her  which  she  could  ride  when  she  went  off  to  her  field. 
She  told  the  boy  she  was  glad  he  had  brought  the  animal,  but  she  whis- 
pered to  herself,  "Well,  you  must  be  a  wonderful  boy,  but  you  shall 
be  killed."  She  then  took  the  animal  into  the  brush  and  told  it  to  go 
away,  for  the  boy  was  wonderful  and  might  kill  him.  As  the  old 
woman  was  going  towards  the  lodge  she  whispered  to  herself,  "You 
must  be  a  wonderful  boy,  but  I  will  send  you  to  a  place  where  you  can 
not  kill  my  animals." 

The  old  woman  then  told  the  boy  that  he  must  not  go  to  a  certain 
mountainous  place,  for  the  place  was  dangerous.  The  boy  went,  not- 
withstanding. There  he  found  the  cinnamon  bear  coming  to  attack 
him.  He  commanded  the  bear  to  stand  still  and  do  nothing.  The  bear 
obeyed.  The  boy  then  caught  the  bear  by  the  ear  and  led  it  into  the 
old  woman's  lodge.  He  said :  "Grandmother,  I  have  an  animal  for 
you  that  is  very  tame.  You  can  ride  it,  and  you  can  have  it  to  help 
you  clear  your  field."  The  old  woman  appeared  to  be  glad,  but  she  was 
not.  She  took  the  bear,  led  it  into  the  timber,  and  told  it  to  go  away, 
for  the  boy  was  wonderful  and  might  kill  it. 

The  old  woman  then  told  the  boy  that  he  must  not  go  into  the 
southwest  country;  that  there  were  four  wonderful  men  there.  The 
boy  went,  though,  and  he  saw  the  four  wonderful  men  killing  buffalo. 
These  men  looked  up,  and  said:  "Here  comes  Old-Woman's-Grand- 
son.  He  is  a  wonderful  boy."  The  boy  got  to  where  the  men  were 
skinning  a  buffalo  cow,  and,  as  the  entrails  were  taken  out,  the  boy  saw 
that  the  cow  had  a  calf  in  her  and  that  the  men  were  taking  it  out. 
The  youngest  man  picked  the  calf  up,  and  said,  "Old-Woman's-Grand- 
son,  take  this  to  your  grandmother."  The  boy  jumped  away  from  it, 
for  he  was  scared.  When  the  youngest  of  the  men  found  out  that  the 
boy  was  afraid  of  the  calf  he  kept  on  trying  to  get  it  near  him.  Old- 
Woman's-Grandson  kept  running  from  the  calf,  until  he  came  to  a 
tree.  He  climbed  the  tree.  The  young  man  placed  the  calf  on  the  forks 
of  the  tree,  so  that  the  boy  could  not  get  down.  The  men  then  went 
home  with  their  meat.  The  boy  stayed  in  the  tree  many  days,  and 
nearly  starved,  when  one  of  the  men  came,  and  said,  "Old- Woman's- 


THE    GIRL   WHO    MARRIED   A    STAR.  51 

Grandson,  if  you  will  promise  your  grandmother  to  us,  I  will  take  this 
calf  down."  The  boy  said,  "I  promise."  So  the  man  took  the  foetus 
down. 

The  boy  came  down  from  the  tree  and  went  home.  The  old 
woman,  when  she  saw  the  boy  coming  back,  said  that  she  was  glad  to 
see  him  again,  for  she  thought  that  he  had  been  killed.  She  asked  the 
boy  where  he  had  been,  and  what  had  kept  him  so  long.  He  told  her 
that  the  men  'had  tried  to  kill  him  by  placing  the  foetus  next  to  him. 
He  also  said  that  he  had  had  to  promise  the  men  that  they  could  have 
her  if  they  would  remove  the  foetus  from  the  tree;  that  he  had  prom- 
ised and  they  had  removed  the  foetus.  The  old  woman  said  that  it 
was  well,  but  that  she  had  one  thing  to  ask  of  them,  and  that  was,  that 
they  should  give  the  boy  something  in  return  for  his  grandmother.  So 
the  boy  went  and  visited  these  men  in  their  lodge.  He  said  to  the  men : 
"What  is  it  that  you  are  to  give  me  in  return  for  my  grandmother? 
My  grandmother  has  consented  to  marry  you  men."  The  men  said, 
"We  are  to  give  you  a  bow  and  arrows."  The  boy  went  home  and 
told  his  grandmother  that  they  were  to  give  him  a  bow  and  arrows. 
The  old  woman  said :  "That  is  good.  That  is  what  I  wanted  you  to 
have.  Go  to  the  lodge  of  the  wonderful  men,  and  as  you  enter  the 
lodge,  rush  around  to  the  south  side  of  the  lodge,  where  there  are  five 
bows  set  up.  The  middle  bow  you  shall  take  up,  and  say,  'This  I  shall 
take  in  return  for  my  grandmother.' "  So  the  boy  went  into  the  lodge 
with  the  men.  He  ran  to  the  south  side  of  the  lodge,  and  there  the 
bows  were,  leaning  up  against  the  wall  of  the  lodge.  He  picked  up 
the  middle  bow  and  arrows.  The  men  were  all  sorry  that  the  boy  had 
picked  out  the  middle  'bow  and  arrows.  The  boy  then  told  the  men 
they  could  go  to  the  home  of  his  grandmother  and  be  with  her.  Itaque 
hi  ad  anus  domicilium  venerunt  ibique  cum  ea  sicut  cum  uxore  con- 
cubuerunt. 

After  they  had  left  the  lodge  the  old  woman  called  the  boy,  and 
said,  "Take  this  flute  and  play  around  the  lodge  of  these  wonderful 
men."  Her  grandson  took  the  flute  and  went  to  the  lodge  of  the  won- 
derful men  and  there  he  played  the  flute,  circling  around  the  lodge. 
When  the  wonderful  men  heard  the  flute  they  were  scared.  They 
closed  up  their  lodge  with  earth.  The  boy  kept  on  whistling,  for  he 
was  now  taking  revenge  on  them  for  trying  to  put  the  foetus  next  to 
him.  The  men  lived  on  the  meat  they  had  in  their  lodge,  but  this  soon 
gave  out.  These  wonderful  men  died  of  hunger,  and  were  never  to 
be  known  again  upon  the  earth. 


52  TRADITIONS    OF   THE    ARIKARA. 

The  young  man  went  home  and  told  the  old  woman  that  the  men 
had  died ;  that  the  earth  had  closed  in  on  them.  The  old  woman  was 
satisfied.  Then  she  thought,  "Now  is  the  time  to  send  my  grandson  to 
dangerous  places,  so  that  he  may  be  killed,  and  I  shall  be  freed  from 
him."  The  grandmother  told  the  boy  he  must  not  go  upon  a  certain 
hill,  for  the  place  was  very  dangerous.  The  boy  went  upon  the  hill, 
and  there  he  found  a  den.  He  entered  this  den.  He  found  that  it  was 
a  den  of  Snakes.  Before  the  boy  entered  the  den  he  picked  up  a  little 
rock  and  took  it  with  him,  and  when  he  sat  down  in  the  lodge  in  the 
den  of  Snakes  he  placed  the  stone  upon  the  ground  and  sat  upon  it  as 
upon  a  stool.  The  Snakes  were  glad  to  see  the  boy.  The  boy  said : 
"Well,  you  people  are  here  in  a  den,  trying  to  catch  eagiles.  It  seems 
to  me  that  you  people  ought  to  welcome  a  stranger  to  your  den.  It 
seems  that  I  am  not  welcome."  The  Snakes  all  spoke  up,  and  said : 
"Old-Woman's-Grandson,  you  have  spoken  the  truth.  We  will  now 
give  you  something  to  eat."  So  one  of  the  Snakes  spread  out  hot  coals 
and  placed  a  long  gut  for  the  boy  to  eat.  This  was  rolled  in  the  hot 
coals  until  it  was  burned  a  little,  then  it  was  taken  off  and  given  to  the 
boy  to  eat.  The  boy  took  up  the  gut  by  each  end  and  placed  the  ends 
together.  He  commenced  to  tell  the  Snakes  that  he  had  come  a  long 
way  and  was  very  hungry ;  that  he  would  very  much  like  to  eat  that, 
but  as  he  saw  that  the  gut  was  not  well  done  he  could  not  eat  it.  He 
twisted  the  ends,  and  the  Snakes  whispered  to  one  another,  "Why,  he 
knows  that  this  is  a  Snake,  for  he  has  twisted  the  head  off."  As  he 
twisted  the  head  off  he  saw  plainly  that  it  was  a  Snake.  He  threw  the 
head  into  the  fire  and  placed  the  gut  upon  the  hot  coals  again  and 
roasted  it  some  more.  He  left  the  Snake  burning  until  it  was  burned 
so  that  he  could  not  eat  it.  Once  in  a  while  he  would  hear  the  Snakes 
say,  "What  are  you  waiting  for?"  Then  some  Snake  would  disappear 
in  the  ground  and  would  come  up  and  try  to  get  into  the  boy's  rectum, 
and  they  would  hit  the  rock  and  tell  the  rest  of  the  Snakes  that  they 
could  do  nothing,  that  the  boy  was  sitting  upon  a  rock. 

Soon  the  boy  said:  "It  is  well  that  we  should  tell  some  tales." 
The  Snakes  said,  "Let  Old-Woman's-Grandson  tell  his  story  first." 
But  the  boy  said,  "No,  you  tell  tfie  first  story."  The  leader,  the  chief 
of  the  Snakes,  who  was  very  large,  said  that  he  would  tell  a  story. 
This  Snake  began  to  tell  a  story  of  how  a  girl  had  said  she  liked  a  cer- 
tain Star,  and  how  the  next  day,  the  girl  found  the  porcupine ;  that  the 
porcupine  had  climbed  the  tree  and  she  also  had  climbed  it;  that  the 
tree  had  stretched  and  went  up  to  the  Star  that  the  girl  liked ;  that  the 
Star  had  married  this  girl ;  that  a  boy  had  been  born  to  them ;  that  the 
boy  had  the  image  of  a  star  upon  his  forehead ;  that  the  boy's  father 


THE    GIRL   WHO    MARRIED    A    STAR.  53 

was  a  Star ;  that  the  woman  had  requested  her  husband  to  get  sinews 
for  her ;  that  this  woman  'had  given  the  sinews  to  an  old  woman  that 
she  might  make  a  sinew  string ;  that  the  Star  had  forgotten  to  get  the 
two  sinews  under  the  shoulders  of  the  buffalo,  and  for  that  reason  the 
string  had  proved  too  short  to  reach  the  ground;  that  the  Star  had 
missed  his  wife  and  child ;  that  he  had  hunted  and  had  found  a  hole  in 
the  ground ;  that  the  Star  had  picked  up  a  stone  and  had  sent  it  down 
on  the  string  to  kill  the  woman,  telling  it  to  save  the  child ;  that  the 
child  had  stayed  around  its  mother  until  she  had  decayed;  that  the 
child  had  gone  to  the  old  woman's  lodge  and  gone  into  her  field ;  that 
the  old  woman  had  made  bow  and  arrows  and  a  shinny  ball  and  stick, 
had  placed  them  in  the  field,  so  that  she  might  find  out  whether  the 
child  was  a  boy  or  a  girl ;  that  the  boy  had  come  and  picked  up  the  bow 
and  arrows  and  had  gone  to  shoot  at  the  squash  in  the  field ;  that  the 
old  woman  had  caught  the  boy  and  had  taken  him  home  and  made  him 
her  grandson,  when  he  became  known  through  the  country  as  "Old- 
Woman's-Grandson  ;"  that  through  the  boy's  powers  he  had  scattered 
the  blackbirds  through  the  earth;  that  the  mountain  lions  were  also 
scattered  through  the  earth ;  that  the  bears  were  scattered  through  the 
earth ;  that  even  the  water-serpent  had  been  killed  and  sent  back  to  the 
lake ;  that  the  serpent  had  been  the  boy's  grandfather ;  that  the  boy  had 
killed  the  old  woman's  husband,  who  was  really  his  grandfather;  that 
the  boy  had  visited  the  four  wonderful  men;  that  the  four  wonderful 
men  had  found  a  foetus  in  a  buffalo  cow ;  that  they  had  tried  to  put  it 
next  to  him  to  scare  him ;  that  the  boy  had  climbed  the  tree  and  they 
had  placed  the  foetus  at  the  forks  of  the  tree,  so  that  he  could  not  climb 
down ;  that  the  boy  had  offered  his  grandmother  to  the  four  wonderful 
men  to  get  the  men  to  take  away  the  foetus  and  let  him  down  the  tree ; 
that  the  boy  had  taken  the  wonderful  bow  and  arrows  from  the  four 
wonderful  men ;  that  these  men  had  married  the  old  woman ;  that  after- 
wards the  boy  was  given  a  flute  by  his  grandmother,  which  was  done 
that  he  might  take  revenge  upon  the  four  wonderful  men ;  that  he  had 
killed  the  four  wonderful  men,  so  they  would  be  no  longer  on  the  earth ; 
that  now  Old-Woman's-Grandson  had  come  to  the  people  who  were 
sitting  in  a  den  trying  to  catch  eagles;  that  he  now  sat  before  them, 
sitting  on  a  rock ;  that  he  was  given  a  long  gut  to  eat,  but  that  he  had 
found  out  that  it  was  a  Snake;  that  he  had  thrown  it  in  the  fire  and 
burned  it.  "This,"  said  the  leader,  "ends  our  story.  Old-Woman's- 
Grandson  will  now  please  tell  us  a  story." 

The  boy  then  began  to  tell  about  himself,  just  as  the  Snake  had  told 
it,  following  it  up.  "Now,"  said  the  boy,  "as  the  people  in  the  den  were 
sitting  around,  listening  to  Old-Woman's-Grandson,  there  came  a 


54  TRADITIONS   OF   THE   ARIKARA. 

strong  wind  from  the  southeast,  and  blew  towards  the  den."  As  the 
wind  blew  from  the  southeast  the  Snakes  on  that  side  went  to  sleep. 
Then  he  told  about  the  wind  coming  from  the  southwest,  and  those 
Snakes  in  the  southwest  went  to  sleep.  Then  the  wind  from  the  north- 
west came,  and  those  who  were  there  went  to  sleep.  Then  the  wind  from 
the  northeast  came,  and  those  Snakes  on  that  side  went  to  sleep.  Now 
the  boy  waved  his  hand  all  around  the  circle,  and  all  went  to  sleep  as 
they  were  listening  to  Old-Woman's-Grandson. 

In  the  center  was  the  fire.  There  was  a  long  stick  in  the  form  of  a 
circle  around  the  den,  and  all  the  Snakes  were  upon  this,  in  a  circle  all 
around.  The  boy  now  arose,  took  his  flint  knife,  and  commenced  to 
cut  the  heads  on  the  stick  around  the  fireplace.  When  he  came  to  the 
last  one,  it  opened  its  eyes  and  woke  up.  It  ran  into  a  hole,  and  said, 
"Old-Woman's-Grandson,  watch  yourself,  for  hereafter  I  am  your 
enemy."  The  Snake  disappeared  in  the  ground. 

Now  the  boy  went  out  and  went  home,  and  he  told  the  old  woman 
that  he  had  killed  the  Snakes.  The  old  woman  was  then  afraid  of  the 
boy.  She  knew  that  he  was  wonderful.  After  that,  the  boy  watched 
himself  in  all  of  his  journeys,  because  of  the  Snake  he  had  failed  to  kill. 
Whenever  he  wanted  to  drink  he  had  to  go  among  the  rocks,  where  he 
would  drink  from  the  pools  of  water.  The  boy  could  not  drink  water 
from  the  springs,  for  the  Snake  was  always  ready  to  jump  into  his 
mouth.  When  the  boy  wanted  to  sleep  he  lay  down,  placing  the  arrows 
he  had  as  follows :  One  outside  of  each  knee  and  one  outside  of  each 
shoulder,  sticking  them  in  the  ground.  The  bow  the  boy  used  for  a 
pillow.  Whenever  the  Snake  approached  him  sleeping  the  arrows  fell 
upon  him,  so  that  he  woke  up. 

The  boy  became  very  sleepy  one  time,  for  he  had  not  slept  much 
during  all  this  time.  He  lay  down,  and  placed  the  arrows  as  usual, 
and  went  to  sleep.  The  Snake  came.  One  of  the  arrows  fell  on  the  boy, 
but  failed  to  wake  him.  Another  fell  on  him,  but  he  did  not  wake. 
Then  another  arrow  fell,  then  the  last  one  fell,  but  the  boy  did  not  wake. 
The  Snake  crawled  up  to  the  boy,  and,  as  it  reached  his  .stomach,  the 
boy,  in  his  sleep,  reached  for  his  knife  and  made  motions  to  cut  the 
Snake,  but  the  Snake  kept  on  going.  The  boy  kept  trying  to  get  the 
Snake,  but  it  went  into  the  boy's  mouth.  It  crawled  up  into  the  skull 
and  nestled  itself  there.  The  boy  lay  there  as  though  dead ;  but  the 
Snake  knew  that  the  boy  was  not  dead.  The  Snake  remained  there 
until  the  boy  dried  up  and  became  nothing  but  a  skeleton. 

The  father  of  the  boy  studied  hard  as  to  how  to  get  the  Snake 
out  of  the  boy's  skull.  Although  the  boy  was  dead,  the  skull  was  the 


THE   GIRL    WHO    MARRIED   A    STAR.  55 

living  part  of  the  boy.  The  boy's  father  then  found  a  plan  for  get- 
ting the  Snake  out.  A  storm  came  from  the  north.  It  rolled  the  skull 
over  and  turned  it  up  so  that  the  hole  in  the  skull  was  upward,  and 
as  the  rain  fell  it  ran  into  the  skull  and  filled  it  with  water.  This  did 
not  drive  the  Snake  out.  The  father  called  on  the  Sun  to  get  nearer 
to  the  earth,  so  as  to  heat  the  skull  so  that  the  Snake  would  have  to 
jump  out.  The  Sun  moved  towards  the  earth  and  heated  the  skull. 
Soon  the  water  was  boiling.  It  became  too  hot  for  the  Snake,  and 
finally  the  Snake  crawled  out  of  the  skull.  No  sooner  had  it  got  out 
than  the  boy  stood  up  and  caught  the  Snake  by  the  neck.  He  'then 
took  up  stones  and  hit  the  Snake's  snout,  so  that  it  made  its  head 
short.  Then  the  boy  sat  down  upon  a  rock  and  began  to  rub  the 
Snake's  teeth  upon  it,  and  said,  "Now  you  must  promise  that  you 
will  never  bother  people  again."  The  snake  promised.  The  Snake, 
as  it  was  turned  loose,  said,  "Once  in  a  great  while  I  shall  bite  people, 
but  not  often."  The  boy  reached  for  the  Snake  and  it  disappeared, — 
that  is  why  the  people  get  bitten  by  snakes  once  in  a  great  while. 

The  'boy  then  returned  to  his  grandmother,  who  was  glad  to  see 
him.  The  boy  told  his  grandmother  that  she  was  now  free  to  do  as 
she  pleased,  for  he  was  going  off ;  that  the  country  was  now  free  from 
wild  animals.  So  the  old  woman  disappeared,  and  the  boy  went  south- 
east to  the  village  of  the  people. 

There  the  boy  told  his  story,  and  the  'people  knew  that  he  was 
the  son  of  the  girl  who  'had  climbed  up  the  cottonwood  tree.  The 
boy  did  many  wonderful  things  for  the  people,  and  the  people  said  that 
it  was  through  the  boy  that  the  people  could  travel  through  these  wild 
countries,  for  now  all  the  wild  animals  had  been  scattered  and  were 
not  as  fierce  as  they  'had  been  before.  The  old  woman  had  disap- 
peared and  had  made  her  camp  in  some  other  place.  The  boy  died 
after  he  had  cleared  the  country  of  all  the  wild  animals. 

There  is  an  old  cottonwood  tree  on  the  south  side  of  the  Mis- 
souri River,  close  to  the  place  known  as  Armstrong,  that  the  people 
claim  is  the  tree  that  stretched  upward,  taking  the  girl  up  to  the  Star. 
Still  south  of  the  cottonwood  tree  is  the  place  where  the  people  say 
the  stone  is  that  was  thrown  down  by  the  Star  and  which  killed  the 
woman.  To  the  west  is  the  lake  where  the  monster  fell.  At  the  south- 
west of  the  cottonwood,  it  is  supposed,  was  the  Snake  den.  The  people 
say  that  to-day  snakes  are  very  numerous  there.  South  of  this  place, 
among  the  hills,  is  where  the  mountain-lion  is  supposed  to  have  been. 
Close  to  the  cottonwood,  in  the  timber  along  the  Missouri  River,  is 
the  place  where  the  bear  is  supposed  to  have  been. 


56  TRADITIONS    OF   THE   ARIKARA. 

15.    THE  GIRL  WHO  MARRIED  A  STAR.* 

One  night  two  pretty  young  maidens  were  sleeping  on  top  of  a 
summer  arbor.  They  were  ill  with  monthly  sickness.  One  said, 
"Kario,  I  love  that  little  bright  star,  and  I  wish  it  was  my  husband." 
That  same  night,  while  sleeping,  the  girl  was  taken  away  up  in  the 
heavens,  to  live  with  her  husband,  he  giving  her  instructions  what  to 
do  and  what  not  to  do.  He  could  not  always  stay  at  home,  as  he  was 
in  the  chase.  One  of  the  instructions  was  that  the  woman  should 
never  dig  up  an  Indian  turnip  at  slough-like  places.  While  her  hus- 
band was  away,  the  woman  determined  she  would  discover  the  mys- 
tery connected  with  her  husband's  injunction.  When  she  had  dug  the 
turnip  she  saw  what  the  mystery  was.  She  saw  the  people  living  on 
this  earth  looking  like  crawling  insects. 

When  she  saw  this  she  cried  and  cried  and  cried.  She  went  to  an 
old  woman  for  comfort.  The  old  woman  saw  that  the  woman  had 
been  crying;  so  she  questioned  her  and  found  out  her  trouble.  The 
woman  answered  that  she  could  easily  be  relieved  of  her  trouble.  So 
she  advised  her  to  collect  all  the  sinew  she  could  find  from  the  meat 
her  husband  brought. 

The  girl  told  her  husband  she  wanted  all  the  sinew  there  was  in  all 
the  game  he  killed,  even  the  very  smallest  piece.  Her  husband  did 
as  she  asked,  not  knowing  her  intention.  When  a  very  large  number 
had  been  made  the  woman  took  the  sinew  and  went  to  the  old  woman, 
who  began  to  make  what  she  had  promised  to  make  for  her.  "Come 
back  in  a  few  days,"  she  said,  "and  I  will  have  the  thread  ready  for 
you.  Remmember  to  come  when  your  husband  goes  on  a  long  chase." 

The  husband  started  on  a  chase,  and  the  girl  went  to  the  old 
woman's  lodge  and  told  her  that  her  man  had  gone.  The  old  woman 
got  her  sinew  rope  and  fixed  it  around  the  woman's  waist  and  began 
to  let  her  down — down — down.  She  went  with  her  first  child  on  her 
back.  The  place  she  started  down  was  where  she  had  dug  up  the  for- 
bidden root.  The  twine  was  lacking  about  twenty  or  more  feet.  The 
old  woman  was  an  old  spider,  it  was  found.  Old  Spider-Woman  did 
not  nave  enough  cobweb  and  sinew,  so  the  woman  hung  on  the  rope, 
not  able  to  touch  the  earth. 

When  her  husband  returned  he  found  his  wife  missing.  He  be- 
gan to  look  for  her.  He  thought  at  once  of  his  order,  and  so  went 
out  where  she  usually  dug.  He  found  a  stick  in  the  grass.  He  dis- 
covered the  rope  tied  around  the  stick,  and  his  wife  and  child  hanging 
away  down  near  the  earth.  He  picked  up  a  stone  and  talked  to  the 

*Told  by  White-Bear. 


THE    GIRL   WHO    MARRIED   A    STAR.  57 

stone,  saying,  "Do  not  harm  the  boy,  but  kill  the  mother."  Down — 
down — went  the  stone,  and  struck  the  young  mother  on  the  head;  it 
cut  the  rope  and  her  body  fell ;  but  the  boy  was  safe.  The  boy  stayed 
by  his  mother's  body  and  fed  himself  at  her  breast  for  a  time.  Her 
body  began  to  decay. 

The  boy  went  off  and  got  into  a  cornfield,  not  knowing  that  it 
was  corn.  When  lonesome  he  returned  to  his  mother.  The  owner  of 
the  field  was  an  old  woman.  She  saw  the  footprints  in  her  field.  She 
wondered  what  it  could  be.  She  made  a  little  ball  and  a  crooked  stick, 
also  a  little  bow  and  arrows.  She  thought  if  it  was  a  girl  she  would 
take  the  ball  and  crooked  stick,  but  if  it  was  a  boy  he  would  take  the 
bow  and  arrows.  When  the  old  woman  looked  she  found  the  little 
fellow  had  taken  the  bow  and  arrows. 

The  old  woman  was  very  joyful.  The  little  fellow  had  done  much 
damage  to  her  squash  vines  with  his  bow  and  arrows.  She  went  out 
and  hid  in  the  field,  waiting  for  the  little  fellow.  The  boy  came  as 
usual  with  his  weapons  and  the  old  woman  sprang  out  and  caught  him, 
saying,  "Oh,  atine,  atine ;  you  are  to  come  home  with  me." 

She  took  the  boy  home  and  gave  him  food,  such  as  fresh  corn 
mush,  succotash,  and  squash.  The  boy  seemed  quite  happy.  When 
the  woman  went  out  to  work  he  amused  himself  with  his  arrows,  shoot- 
ing little  birds  in  the  field,  and  on  his  grandmother's  return  he  would 
bring  the  birds  for  her  to  eat.  She  was  a  happy  grandmother,  proud 
of  her  little  grandson.  The  boy  grew  larger.  When  he  began  to  make 
his  own  bows  and  arrows  to  his  taste  he  began  to  bring  home  larger 
game,  such  as  deer  and  antelope.  His  grandmother  was  still  happier. 

The  boy's  grandmother  was  accustomed  to  place  under  a  curtain 
which  was  always  closed,  a  big  wooden  pan  of  whatever  they  had 
to  eat,  before  she  went  to  her  work.  The  boy,  noticing  this,  made  up 
his  mind  to  find  out  what  it  was.  While  she  was  gone,  he  moved  the 
curtain  and  beheld  a  huge  serpent  with  large  yellow  eyes.  The  boy 
said  within  himself:  "Ah!  here  is  the  one  that  eats  up  everything 
that  grandmother  puts  here."  He  took  his  bow  and  arrows  and  shot 
and  shot,  until  he  killed  it. 

The  boy's  grandmother  came  in.  The  boy  spoke  up,  and  said: 
"Grandmother,  I  have  killed  the  bad  one  that  ate  up  everything  you 
placed  under  that  curtain."  The  old  woman  appeared  glad  of  it,  but 
was  hurt  at  heart.  She  covered  the  serpent  and  placed  it  in  a  pool. 
The  serpent  said  that  he  could  not  do  anything,  because  the  boy  was 
gifted  with  a  great  mysterious  power  of  his  father.  The  dead  serpent 
was  the  husband  of  this  grandmother. 


58  TRADITIONS   OF   THE   ARIKARA. 

The  grandmother,  wounded  at  heart,  planned  to  have  the  boy 
killed  in  some  way.  She  forbade  him  to  ever  go  into  the  timber  near 
by,  'because  there  were  all  sorts  of  dangers  there.  In  this  timber,  she 
said,  was  a  bear  that  wanted  to  tear  him  into  small  strips.  When  the 
old  woman  had  gone  he  started  out  to  the  forbidden  place.  He  found 
the  bear,  captured  him  and  thought  he  was  strong  and  would  do  to 
haul  corn  and  wood  for  his  grandmother.  On  her  return  she  saw  the 
great,  big  black  bear  tied.  The  boy  spoke  up,  saying,  "I  have  here  a 
strong  animal  which  will  work  for  us."  The  old  woman  appeared  to 
be  happy,  but  felt  hurt  that  the  boy  could  have  captured  the  bear.  She 
was  the  owner  of  all  animals  around,  both  good  and  bad.  She  turned 
the  bear  loose  and  explained  the  case  to  the  boy,  saying  she  could  not 
use  the  bear  in  any  way. 

One  day  the  boy  was  gone  all  day  and  all  night.  His  grand- 
mother now  thought  him  dead.  Roaming  around,  the  boy  found  a 
tipi.  In  the  tipi  were  four  strong-looking  men.  Around  the  fire  was 
the  meat  of  a  whole  buffalo  and  an  elk.  The  boy  stood  on  one  side 
looking  at  the  game.  The  men  were  playing  with  plum  dice  in  a  basket. 
The  interest  of  these  men  was  very  noticeable.  One  man's  nose  got 
very  dirty,  but  he  would  not  move  to  clean  it.  The  boy  outside  did  not 
like  it.  He  took  his  arrow  and  shot  through  the  hole  he  was  peeping 
through.  The  arrow  cleaned  the  man's  nose.  The  men  rushed  out 
and  gave  the  boy  a  hearty  welcome,  for  they  had  already  heard  of  his 
wonderful  doings.  They  took  him  in  and  gave  him  a  whole  buffalo 
to  eat.  He  began  to  eat,  and  ate  as  much  as  usual.  The  men  began  to 
ask  why  he  did  not  eat  more.  He  said  he  could  not,  as  he  had  had  his 
fill.  The  men  ate  heartily.  They  cleared  the  meat  that  was  before 
them.  The  men  asked  him  to  stay  all  night.  They  invited  him  to 
join  them  on  a  hunting  trip. 

Next  day  ,  they  started.  They  killed  an  elk.  They  dressed  it  and 
found  a  fcetus.  As  courtesy,  the  hunters  took  the  foetus  and  placed 
it  before  the  boy  to  take  home  with  him.  The  boy  was  affected.  He 
asked  them  to  remove  the  fcetus.  He  was  standing  by  a  tree.  He 
started  up  the  tree.  The  men,  seeing  he  was  afraid  of  it,  moved  it, 
little  by  little,  toward  him.  They  were  afraid  of  him  and  were  trying 
to  do  everything  to  'get  rid  of  him.  The  boy  was  afraid  of  the  fcetus. 
He  would  not  come  down  while  it  was  in  the  way.  The  men  came 
home.  By  and  by  a  man  was  sent  out  to  see  if  the  boy  was  there. 
Coming  to  the  spot  he  found  the  boy  still  there.  The  boy  asked  the 
man  to  remove  the  fcetus.  He  refused.  He  went  home  and  reported 
all  he  had  seen.  In  about  four  days  the  men  came  around  and  found 


THE   GIRL    WHO    MARRIED    A    STAR.  59 

the  boy  still  there.  They  found  him  very  thin,  and  suffering  for  food 
and  water.  He  would  not  come  down  while  the  foetus  was  there. 
The  men  made  a  conditional  offer, — if  he  would  deliver  up  to  them 
his  grandmother  they  would  remove  the  foetus.  The  boy  said  he 
would.  They  removed  the  foetus.  The  boy  started  home  at  once.  He 
told  his  grandmother  what  had  happened  and  what  he  had  done. 
Out  of  love  for  his  life  he  had  given  her  up  to  these  men. 

The  grandmother  was  happy  on  his  return.  She  said  she  would 
grant  his  request.  About  two  days  after,  she  and  the  boy  started  out 
where  the  men  were.  They  stopped  at  the  entrance  of  the  tipi  until 
they  heard  a  voice  from  within  asking  them  to  step  in.  The  boy  said, 
"Nawa,  I  have  done  what  I  agreed  to  do.  Here  is  my  grandmother." 
"Ah  ho !  Ah  hi !"  they  replied,  "you  were  honest  and  have  done  as 
you  agreed  to  do.  That  is  the  way  for  noble  boys  to  do.  As  this  is 
a  bargain  for  your  life  we  will  do  all  we  can  for  you  to  turn  our 
power  and  skill  over  to  you."  Now  they  began  to  teach  the  boy  the 
ceremony  of  catching  eagles  and  of  hunting.  "It  was  our  desire  to 
have  your  grandmother,  and  as  you  have  been  true  to  your  agreement, 
we  are  glad."  All  were  satisfied.  The  grandmother  and  son  then 
went  home. 

The  next  day  the  boy  started  out  on  the  prairie  for  game.  He 
met  a  camp  of  Snakes,  mostly  deadly  Rattlesnakes,  and  there  were  all 
the  other  kinds  of  Snakes.  They  were  glad  to  have  him  come.  They 
invited  him  in.  They  gave  him  the  best  seat.  He  knew  what  danger 
there  was  to  meet.  So  as  he  sat  down  he  took  out  a  smooth  stone 
which  he  used  for  sharpening  his  knife,  and  placed  it  in  his  anus.  The 
room  was  clean  and  there  was  a  ridge  around  the  fire  for  a  pillow. 
Time  and  again  he  noticed  a  Snake  disappear  and  attack  him  where 
he  had  defended  himself.  He  knew  it.  They  said:  "He  must  <be 
hungry.  Give  him  something."  They  gave  him  a  spleen.  He  took 
it  and  looked  at  it.  He  replied  that  he  could  not  eat  it  raw;  so  he 
poked  up  the  fire  and  threw  the  spleen  in.  It  cracked  and  made  the 
audience  wild.  The  spleen  was  the  teeth  of  all  these  Snakes.  The 
boy  knew  the  secret  and  coulld  not  be  fooled  so  easily. 

The  Snakes,  resting  on  the  square  pillow-like  structure,  demanded 
of  the  boy  that  he  relate  some  happenings  or  stories,  to  pass  the  night 
pleasantly.  He  refused  to  be  first.  He  agreed  to  take  his  turn  with 
them.  They  began.  Each  Snake  had  for  his  subject  the  life  of  their 
guest  and  that  of  his  grandmother.  When  all  were  through  with  their 
stories  the  boy  began  his  story:  "Nesaru  commanded  the  winds  to 


60  TRADITIONS   OF   THE   ARIKARA. 

blow ;  at  evening  they  stop,  the  trees  stop  rustling,  the  grass  keeps  on 
for  a  while,  'but  they  all  fall  asleep."  This  much  of  the  story  put  a 
part  of  them  to  sleep.  "Nesaru  sends  hurricanes  of  triails  and  hard- 
ships in  our  lives;  the  same  to  all  kinds  of  trees  and  to  large,  deep 
rivers;  they  rage  and  beat  against  their  banks,  the  water  gets  dirty, 
there  comes  on  the  gentle  night,  soft  breezes,  the  trees  quiet  down,  the 
rivers  are  calmed,  the  waters  clear  up  and  they  are  asleep."  This  was 
the  end  of  the  boy's  story.  The  remainder  of  them  fell  asleep. 

The  boy  thought  of  how  he  was  to  have  been  treated,  and  he  de- 
cided to  be  avenged.  He  took  from  his  belt  his  sharp  knife  and  cut 
along  a  straight  line  on  the  square  structure,  cutting  off  the  head  of 
every  Snake  until  he  came  to  the  last  one,  which  slid  away,  saying  as 
he  went,  "Old-Woman's-Boy,  I  will  'remember  all." 

As  the  boy  left  he  was  very  particular  as  to  how  he  should  carry 
himself.  Having  gone  many  miles  he  thought  all  danger  was  over. 
He  placed  his  arrows  around  him,  bidding  them  to  awaken  him  when 
danger  was  near. 

While  he  was  sleeping  his  enemy  came.  Before  the  arrow  could 
give  the  alarm  the  Snake  entered  his  body.  Grasping  his  knife  he  cut 
his  stomach  open.  Up  went  the  snake's  head  to  his  breast.  He  cut  his 
breast  open.  Up  it  went  to  his  throat.  He  cut  his  throat  open.  Up 
it  went,  into  his  head,  and  rested  there.  His  father  above  knew  all 
of  this.  He  sent  a  great  wind  which  turned  the  boy's  head  over,  so 
that  his  opened  oesophagus  turned  toward  the  wind.  Then  came  a 
hard  rain,  filling  every  corner  of  his  head.  The  Snake's  head  would 
peep  out  of  the  boy's  head,  but  the  boy  would  say,  "Old-Woman's 
Grandson  is  still  alive."  There  came  a  scorching  heat,  and  the  water 
began  to  make  the  Snake  peep  out  its  head,  but  the  boy  would  say, 
"Old-Woman's-Grandson  is  still  alive."  It  got  too  hot  for  the  Snake. 
It  fled,  and  the  boy  sprang  to  his  feet  and  caught  it.  "You  will  suffer 
punishment,  and  you  will  always  be  ashamed  and  crawl  on  your  body 
in  the  dirt,  your  head  down,  avoiding  all  decent  creatures  that  Nesaru 
made."  He  took  the  Snake  and  knocked  his  head  on  a  flat  rock  until 
it  was  flat  and  its  eyes  were  close  to  its  mouth. 

The  reason  the  boy  was  afraid  of  the  foetus  was  that  it  was  the 
time  of  the  year  when  all  young  animals  are  as  yet  unborn,  and  the 
cluster  of  stars  to  which  the  boy's  father  belonged  is  never  seen  at 
this  time  to  come  up  with  the  rest.  The  boy  knew  that  his  father  could 
not  be  present  to  help  him,  and  so  he  did  not  dare  to  do  anything  to  help 
himself. 


NO-TONGUE   AND   THE   SUN    AND   THE    MOON.  6l 

16.    NO-TONGUE  AND  THE  SUN  AND  THE  MOON.* 

There  was  a  young  man  in  a  village  who  wanted  to  be  great.  In 
olden  times  the  chief  thing  among  the  people  was  to  be  a  great  warrior. 
The  young  men  in  those  times  used  to  go  out  among  'the  hilk,  and 
then  find  a  place  to  stand  and  mourn.  They  used  to  stay  away  from 
home  four  or  five  days  without  drinking  or  eating. 

Now  this  particular  young  man  went  out  alone,  upon  a  high  hill, 
to  mourn.  In  the  afternoon  a  little  bird  came  to  him,  and  said :  "This 
is  not  the  place  where  you  should  stand.  I  will  show  you  where  you 
must  stand."  So  the  little  bird  flew  and  the  boy  followed.  The  bird 
stopped  at  a  certain  place,  and  the  boy  stood  there.  .  Late  in  the  even- 
ing a  man  came  to  the  boy.  The  man  was  all  painted  red,  and  he  said 
to  him :  "I  am  glad  to  see  you.  You  are  going  to  be  my  son,  and  I 
am  going  to  take  you  with  me  now.  All  I  want  from  you  is  your 
tongue."  So  the  young  man  pulled  his  tongue  out,  cut  it  off  and  handed 
it  to  the  man.  As  he  handed  his  tongue  to  the  man  he  fell  down  and 
died.  It  was  now  dark,  and  as  the  young  man  fell  the  Moon  rose  and 
saw  this  young  man  fall  down,  and  the  Moon  said  to  himself :  "That 
man  who  has  killed  this  young  man  is  always  trying  to  do  something 
that  is  not  right.  I  know  who  that  man  is ;  it  is  the  Sun.  I  know  that 
he  has  taken  this  young  man's  tongue."  So  the  Moon  went  to  the 
young  man  and  touched  his  feet,  and  the  young  man  waked  and  sat  up. 

When  No-Tongue  saw  the  strange  man  he  did  not  know  what 
to  do.  He  was  not  the  same  man  who  had  taken  his  tongue.  This 
man  looked  white,  because  he  was  the  Moon.  The  Moon  asked  No- 
Tongue  why  he  had  given  away  his  tongue  and  to  whom  he  had  given 
it.  No-Tongue  answered,  "How  can  I  talk  without  a  tongue?"  The 
Moon  said,  "Speak,  and  tell  me."  So  the  boy  spoke,  and  he  found 
that  he  was  able  to  talk.  So  he  began  to  tell  what  the  man  looked 
like.  The  Moon  said  he  was  sure  that  the  man  was  the  Sun.  Then 
the  Moon  spoke  to  No-Tongue,  and  said:  "The  Sun  was  trying  to 
kill  you.  No-Tongue,  hereafter  you  shall  be  my  son;  but  let  your 
other  father,  the  Sun,  come  after  you  first.  I  must  tell  you  what  to 
say.  You  will  not  be  killed  by  the  Sun.  The  Sun  is  coming  for  you 
to-morrow  morning,  and  when  you  go  up  to  our  dwelling  place  (the 
heavens)  he  is  going  to  show  you  some  things  that  he  has.  You  must 
now  be  careful  not  to  take  the  new  things  that  he  has,  but  you  shall 
take  the  old  things.  Take  the  old  weapons.  The  Sun  thinks  a  great 
deal  of  these  old  weapons."  This  is  all  that  the  Moon  said.  The  Moon 
then  disappeared. 

*Told  by  Standing-Bull. 


62  TRADITIONS   OF   THE   ARIKARA. 

In  the  morning,  the  Sun  came  to  No-Tongue  and  took  him  up 
into  the  sky  to  his  home,  and  said,  "Now,  my  son,  I  want  you  to  choose 
of  these  things  that  I  have  here."  No-Tongue  took  the  oldest  things. 
When  the  Sun  saw  that  No-Tongue  took  the  best  things — the  oldest 
ones — he  came  out  from  his  lodge  crying,  because  this  would  give  No- 
Tongue  a  long  life,  and  would  also  make  him  become  great,  and  this 
was  what  the  Sun  did  not  want  of  No-Tongue.  He  had  thought  that 
No-Tongue  would  surely  take  the  new  things.  But  if  No-Tongue  had 
taken  the  new  things,  that  would  have  shortened  his  life  and  made  it 
impossible  for  No-Tongue  to  become  great.  Then  the  Sun  began  -to 
think  of  some  way  to  kill  No-Tongue,  but  he  never  could  take  back 
the  things  No-Tongue  had  taken,  having  promised  them  to  him.  As 
they  came  out  from  the  Sun's  lodge  the  Sun  <said:  "My  son,  look. 
There  is  your  home.  Look  all  around  you.  You  can  see  everything 
plainly.  When  you  go  home,  after  two  days  have  passed,  you  must 
go  on  the  war-path,  and  you  will  conquer  old  enemies.  You  will  have 
all  you  want.  You  are  to  be  great.  But  when  you,  my  son,  go  home, 
give  to  me  a  white  buffalo  robe."  So  the  Sun  went  away. 

When  night  came,  the  Moon  came  out  and  spoke  to  No-Tongue, 
and  asked  what  the  Sun  had  said  to  him.  No-Tongue  told  the  Moon 
all  that  the  Sun  had  told  him,  and  the  Moon  said,  "Do  not  give  him 
the  white  buffalo  robe,  but  give  that  to  me,  and  get  a  dark-brown  robe 
for  the  Sun."  The  Moon  then  began  to  tell  No-Tongue  what  to  do. 
He  told  him  to  get  some  white  clay  and  make  powder  out  of  it,  and 
then  pour  the  white  powder  all  over  the  robe,  so  that  it  would  look 
white.  So  No-Tongue  did  as  he  was  told  to  do. 

When  the  Sun  received  the  white  buffalo  robe,  which  really  was 
not  white,  he  was  proud  of  it;  furthermore,  he  was  proud  that  his 
son  had  obtained  it  for  him.  One  day  he  hung  the  robe  out,  and  the 
wind  was  blowing  hard.  The  wind  shook  all  the  white  clay  out  of 
the  robe,  so  that  the  robe  turned  to  a  dark-brownish  color.  Then  the 
Sun  saw  that  it  was  not  a  real  white  buffalo  robe,  and  did  not  like  it. 

When  the  Moon  and  the  Sun  got  together,  the  Sun  said,  "I  am 
sorry  for  what  my  son  has  done  to  me,  and  now  my  dear  son  is  going 
to  kill  him."  The  Sun  had  a  son  who  belonged  to  another  tribe,  and 
this  was  the  son  who  was  to  kill  No-Tongue.  So  the  Moon  heard  all 
that  the  Sun  had  to  say. 

One  night  the  Moon  saw  No-Tongue,  and  told  the  young  man 
all  that  the  Sun  had  said.  The  Moon  said  that  the  Sun  could  not  do 
anything  to  kill  him.  The  Moon  said:  "The  man  that  you  are  to 
fight  with  is  going  to  try  to  shake  hands  with  you,  because  he  is  your 


NO-TONGUE   AND   THE    SUN    AND   THE    MOON.  63 

cousin,— not  a  real  cousin,  but  because  you  are  the  son  of  the  Sun  and 
so  is  he, — so  he  is  your  cousin.  He  is  the  one  who  has  been  selected 
to  kill  you.  But  do  not  be  afraid ;  I  shall  be  with  you  and  will  help 
you  all  I  can.  Do  not  shake  hands  with  the  young  man,  your  cousin, 
and  if  you  must  shake  hands,  do  not  shake  with  your  right  hand.  Be 
very  careful  not  to  let  him  strike  you  first.  If  you  should  shake  hands 
with  him,  strike  him.  You  must  not  let  him  strike  you  first ;  and  when 
you  have  killed  him,  cut  his  head  off  and  put  it  under  a  big  stone  that 
shall  be  near  you,  so  that  the  Sun  will  not  make  him  live  again.  By 
placing  the  head  under  the  stone  the  Sun  will  be  prevented  from  bring- 
ing him  to  life."  The  Moon  also  said,  "Be  careful  to  do  what  I  have 
told  you  to  do."  No-Tongue  was  glad.  The  Moon. also  told  No- 
Tongue  that  the  young  man  he  was  to  fight  with  was  named  Little-Sun. 
Two  days  after  this  some  warriors  went  out  on  the  war-path. 
Before  they  had  gone  far  the  Sun  went  to  No-Tongue,  and  said: 
"My  son,  I  am  glad  you  are  going  on  the  war-path;  I  want  you  to 
kill  a  man  for  me.  He  is  coming.  He  thinks  he  is  great,  but  he  is  not. 
So  kill  him  for  me."  The  Sun  said  all  of  this,  not  meaning  it,  for  he 
was  planning  that  Little-Sun  might  kill  No-Tongue.  So  the  warriors 
started  on  the  war-path,  and  in  a  few  days  they  came  to  the  place 
which  they  thought  would  be  a  good  place  to  remain  for  a  while.  The 
leaders  selected  scouts  to  go  out  and  look  over  the  country.  The 
scouts  went  up  a  high  hill,  and  there  they  met  the  spies  of  the  enemy 
coming  up  from  the  other  side.  These  did  not  stop,  but  turned  straight 
back  again,  and  went  and  told  the  enemy,  and  of  course  the  other 
scouts  turned  back  and  told  their  leaders  that  the  enemy  was  coming. 
So  in  the  morning,  the  two  sets  of  people  came  together,  and  they 
fought  a  battle;  but  before  starting  the  battle  there  was  a  man  who 
stood  in  front  of  the  enemy's  line,  and  said,  "No-Tongue,  I  want  you 
to  come  and  shake  hands  with  me,  for  you  are  amongst  those  people." 
No-Tongue  went  to  him,  and  when  they  were  nearly  together,  every- 
body saw  that  the  two  were  dressed  so  as  to  look  very  much  alike,  but 
they  did  not  know  that  they  were  to  fight  each  other;  but  the  two 
knew  that  they  were  to  fight,  and  that  they  were  both  sons  of  the  Sun. 
No-Tongue  did  what  the  Moon  had  told  him  to  do.  He  killed  Little- 
Sun.  Then  No-Tongue's  people  defeated  the  enemy.  They  took  many 
scalps,  and  returned  home. 

The  Sun  became  mad  at  No-Tongue,  because  he  had  killed  Little- 
Sun,  for  the  Sun  had  expected  No-Tongue  to  be  killed.  The  Sun  had 
tried  three  times  to  kill  No-Tongue;  so  the  fourth  time,  the  Sun 
himself  was  going  to  scalp  No-Tongue,  so  that  the  people  would  make 


64  TRADITIONS    OF   THE    ARIKARA. 

fun  of  him.  Then  the  Sun  told  his  other  son,  Big-Sun,  to  try  and  kill 
No-Tongue.  No-Tongue  was  tftie  only  one  living.  He  was  the  one 
who  had  not  treated  his  father,  the  Sun,  right,  for  the  Sun  had  not 
treated  No-Tongue  right  in  the  first  place.  But  No-Tongue  had  been 
assisted  by  the  Moon. 

The  third  time  the  Sun  tried  to  kill  No-Tongue,  he  changed 
himself  into  a  Buffalo,  so  that  the  Buffalo  ran  after  No-Tongue,  but 
the  young  man,  No-Tongue,  ran  into  a  mud-hole,  and  the  Buffalo 
fell  in  too.  No-Tongue  got  out  of  the  muddy  place,  but  the  Buffalo 
could  not  come  out,  because  he  was  so  heavy.  No-Tongue  told  a  lot 
of  men  to  get  some  dried  willows  and  to  place  them  upon  the  back 
of  the  Buffalo.  This  they  did.  They  set  the  wood  on  fire,  so  that 
the  Buffalo  burned  up. 

In  the  evening,  when  the  Sun  and  Moon  were  together  in  the 
heavens,  the  Sun  said :  "I  shall  do  something  to  No-Tongue,  some 
way."  The  Moon  heard  the  Sun  say  this.  Then  the  Sun  said  to  the 
Moon :  "Just  see  what  my  son  No-Tongue  has  done ;  he  burned  my 
back.  To-morrow  morning  I  am  going  to  scalp  him,  so  the  people  in 
the  village  will  be  afraid  to  see  him,  and  so  they  will  make  fun  of  him." 

Then  the  Moon  went  to  No-Tongue  in  the  night,  and  said :  "My 
son,  you  always  like  to  be  up  early  in  the  morning,  singing.  I  want 
you  to  get  a  good  scalp  to-night — one  that  has  hair,  just  like  this.  Then 
kill  a  dog  and  get  some  of  its  blood,  put  the  blood  inside  the  scalp,  and 
put  the  false  scalp  over  your  head  so  your  hair  will  not  show. 

The  boy  got  the  scalp  with  the  hair  on  it,  killed  a  dog,  put  some 
of  the  blood  in  the  scalp  and  hung  it  over  his  bed.  Early  in  the  morn- 
ing, before  the  Sun  rose,  the  boy  arose,  put  the  scalp  over  his  head, 
went  out,  and  sang  some  songs  through  the  village.  As  the  Sun  came 
up  in  the  east  the  boy  heard  a  noise,  and  the  Sun  took  the  scalp  off 
from  the  boy,  so  that  the  blood  ran  down.  When  the  Sun  saw  that  he 
was  satisfied.  The  boy  went  into  the  lodge,  washed,  came  out  again, 
and  the  Sun  saw  that  the  boy  had  hair  on,  and  that  he  was  not  really 
scalped.  When  the  Sun  reached  the  Moon  he  told  him  that  he  was 
going  to  let  No-Tongue  alone  until  he  was  old  and  great,  and  that  he 
was  then  going  to  take  him  up  to  his  home. 

The  Moon  came  to  No-Tongue  and  told  him  what  the  Sun,  his 
father,  had  said.  Years  went  by,  and  No-Tongue  lived  peacefully. 
Finally  he  became  did  and  blind.  At  this  time  the  people  were  about 
to  move  away  from  this  place  to  another  place.  The  Moon  came  and 
told  old  man  No-Tongue  that  it  was  time  his  father,  the  Sun,  was 
coming  after  him  to  take  him  up  to  his  home;  and  that  he  himself 
would  come  with  the  Sun  to  take  him  up ;  that  he  should  not  be  afraid. 


HOW    BURNT-HANDS    BECAME   A    CHIEF.  65 

While  they  were  breaking  camp  the  old  man  took  his  clothes  that 
he  used  to  wear  in  his  early  days,  and  put  them  on.  He  also  painted 
himself.  He  told  the  people  to  go  on;  that  he  himself  would  come 
later.  The  people  went  on.  The  old  man  went  up  on  the  top  of  a  hill, 
made  a  circle  of  red  sticks  to  represent  the  Sun,  and  another  of  white 
sticks,  to  represent  the  Moon,  for  the  west  side.  While  he  was  doing 
this  the  Sun  and  Moon  came.  The  Sun  wanted  to  know  what  the 
Moon  was  doing  there.  No-Tongue  said,  "My  father,  the  Moon  is 
also  my  father;  he  has  helped  me  all  along."  So  the  Sun  was  satis- 
fied, and  the  Sun  took  the  old  man  up  to  his  home. 

Several  days  afterwards,  four  young  men  went  to  the  place  where 
the  old  man  had  sat,  and  he  was  gone.  The  sticks  were  there  as  he  had 
left  them,  but  No-Tongue  was  gone.  He  was  never  heard  from  or  seen 
again  after  that.  He  was  called  "No-Tongue,"  for  the  Sun  had  taken 
his  tongue,  but  after  he  had  failed  to  kill  him,  he  gave  'him  back  his 
tongue.  / 

IT.    HOW  BURNT-HANDS  BECAME  A  CHIEF.* 

There  was  a  large  village  in  a  beautiful  valley  near  a  large  tract 
of  timber.  It  was  in  the  winter  time.  Around  the  outside  of  the  vil- 
lage and  over  a  knoll  lived  Stanapaat,  or  Burnt-Hands,  a  boy  of  about 
eleven  or  twelve  years,  and  his  grandmother.  The  boys  in  the  village 
came  over  the  knoll  to  urinate  on  the  tipi  of  these  poor  people.  In  this 
village  lived  one  of  the  chiefs  who  had  four  daughters,  the  youngest 
of  which  was  very  charitable  toward  these  poor  people.  Her  name 
was  Last-Child.  She  brought  food  to  these  folks  whenever  she  could. 
Red-Bear  and  Black-Bear  were  the  first  chiefs  of  this  village.  They 
ruled  their  people  as  though  they  were  slaves. 

One  day  Red-Bear  gave  notice  that  the  whole  village  was  to  turn 
out  on  an  elk  hunt.  The  next  day,  the  people  complied  with  the  chief's 
orders.  The  people,  as  they  went  through  the  timber  in  the  deep 
snow,  slaughtered  the  elk  in  great  numbers.  Burnt-Hands  with  other 
little  fellows  followed  the  chase.  He  watched  the  hunters  butchering 
their  game.  He  wished  he  could  kill  and  take  home  to  his  grand- 
mother the  nice  elk  meat.  He  strode  off  in  another  direction,  looking 
around  as  he  went.  As  he  went  on  he  struck  a  fresh  track  with  drops 
of  fresh  blood  on  clean  snow,  and  there  were  no  footprints  of  a  hunter 
following.  He  took  up  the  trail  and  followed  it  for  a  long  distance.  He 
found,  to  his  great  delight,  a  dead  elk  with  two  arrows  through  its 
chest.  "Ah  ho !  Ah  ho !  The  great  chief  knows  I  am  poor.  He  has 

»  Tol4  by  White-Bear. 


66  TRADITIONS   OF   THE   ARIKARA. 

had  mercy  on  me."  While  he  was  looking  all  over  the  animal  he  heard 
a  voice.  He  looked  up,  and  who  was  there  but  the  two  chiefs — Red- 
Bear  and  Black-Bear. 

Red-Bear  gave  an  angry  grunt  and  struck  the  boy  in  the  face. 
"Who  are  you  and  how  did  you  find  this  elk?  I  never  expected  to 
find  such  a  worthless  burnt-belly  looking  fellow  as  you."  Pulling  his 
arrows  out  of  his  quiver,  he  said,  "My  father  will  be  glad  to  have  you 
for  his  meal,"  and  he  shot  two  arrows  through  the  boy.  He  dragged 
him  out  on  the  ice  to  a  large  air-hole  and  said,  as  he  dropped  him, 
"Father,  I  have  done  as  you  bid  me." 

In  this  stream  there  lived  a  big  White-Bear  in  a  lodge.  The  young 
cub  heard  something  drop  outside  the  lodge.  He  told  his  father.  The 
old  one  said,  "Go  out  and  see  what  it  is."  The  cub  saw  poor  Burnt- 
Hands  in  his  ragged  clothing  and  with  wounds.  The  cub  felt  pretty 
bad  for  the  boy  and  told  his  father  about  him.  The  father  told  the 
cub  to  bring  the  boy  in.  "What  a  poor  boy  you  are !"  said  White- 
Bear.  "I  know  who  you  are,  and  how  you  were  treated.  I  never 
expected  to  eat  a  man  from  Red-Bear's  tribe.  I  commanded  him  to  feed 
me  on  an  enemy.  I  will  have  great  mercy  on  you.  From  now  on  you 
shall  be  my  son.  You  shall  treat  Red-Bear  just  as  he  has  treated  you. 
I  will  enjoy  his  flesh.  I  will  endow  you  with  all  the  power  I  have. 
I  will  teach  you  all,  and  you  shall  go  back  and  do  as  I  say."  White- 
Bear  and  Burnt-Hands  then  sat  down  and  began  the  bear  ceremony, 
Burnt-Hands  learning  everything  and  receiving  his  bundle  of  medicine 
and  other  things.  He  was  then  shown  the  way  out  by  the  cub. 

Burnt-Hands  went  on  to  his  grandmother's  little  home.  When 
he  arrived  there  he  called  his  grandmother  to  kindle  the  fire,  as  he 
had  come.  Before  this,  when  the  boys  found  out  that  Burnt-Hands' 
grandmother  was  worrying,  they  would  come  in,  saying,  "Grand- 
mother, I  have  come  home,"  just  to  tease  her.  The  old  woman  thought 
the  boys  were  teasing  her  now  when  Burnt-Hands  called.  She  gave 
a  pitiful  cry,  saying,  "You  boys  ought  to  feel  satisfied  with  your  teas- 
ing now."  "Oh,  no,  Grandmother !  I  am  ihere !  I  was  lost  on  the 
chase.  Following  up  an  elk  I  strayed  off  to  a  place  I  knew  nothing 
about.  I  could  not  find  my  way  home,  so  I  stayed  all  night."  His 
grandmother  arose.  When  she  had  kindled  the  fire  there  sat  her  boy. 
She  rejoiced,  for  she  was  glad  her  boy  was  alive. 

Nobody  in  the  whole  village  knew  what  had  happened  to  Burnt- 
Hands  except  Black-Bear,  who  had  witnessed  what  Red-Bear  did.  He 
did  not  like  what  Red-Bear  had  done,  but  he  did  not  say  anything. 

One  day  the  scouts,  on  picket  duty,  saw  a  large  herd  of  buffalo. 
The  chiefs  were  notified.  They  gave  notice  that  everybody  should 


HOW    BURNT-HANDS    BECAME   A    CHIEF.  67 

turn  out  to  the  chase,  and  that  Red-Bear  wanted  the  hide  of  the  white 
buffalo  that  was  in  the  herd.  Burnt-Hands  heard  the  call.  He  told 
his  grandmother  to  help  him  make  arrows.  He  also  promised  her  the 
white  buffalo  robe.  This  was  a  secret  surprise  to  his  grandmother,  who 
did  not  know  that  'he  was  anything  more  than  a  "burnt-belly." 

The  next  day  every  one  turned  out  to  go  on  the  ohase.  Burnt- 
Hands  started  out  on  foot  with  his  quiver.  A  kind  young  man  on 
horseback  caught  up  with  him,  and  asked  him  to  get  on  behind  him. 
He  did  so.  While  they  were  riding,  the  young  man  told  the  boy  about 
the  white  buffalo.  The  boy  asked  his  friend  if  he  would  put  the  meat 
and  his  white  hide  on  his  horse  for  him.  They  made  plans  to  be  to- 
gether and  help  each  other  on  the  chase.  The  hunters  had  all  col- 
lected on  a  hill,  talking  and  smoking  their  pipes.  The  two  arrived 
and  sat  around  for  a  long  while.  Burnt-Hands  began  to  inquire  what 
they  were  waiting  for.  They  answered  they  were  waiting  for  the 
chiefs.  "This  will  not  do ;  if  we  wait  here  there  may  come  up  a  bad 
storm  and  we  will  go  home  empty  handed.  Come  now,  and  let  us 
have  our  chase.  Those  chiefs  will  come  later,  and  they  will  get  their 
share  of  the  meat  anyway.  I  want  that  wihite  buffalo  robe,  and  when 
you  have  taken  it  off  give  it  to  this  young  man  and  he  will  take  it  home 
for  my  grandmother." 

The  men  were  all  agreed  to  what  Burnt-Hands  said.  They 
thought  Red-Bear  would  kill  him  and  not  themselves.  They  got  on 
their  ponies  and  the  chase  began.  The  white  buffalo  was  killed  and 
the  chase  ended.  Burnt-Hands  was  walking  along  when  his  friend 
came  and  gave  him  a  ride  to  where  they  were  butchering.  He  took 
him  where  the  white  buffalo  was  and  the  men  were  standing  around 
looking  at  the  animal.  "What  are  you  waiting  for  now  ?"  said  Burnt- 
Hands.  "Get  to  butchering  and  give  me  the  hide !"  When  they  had 
begun,  the  chiefs  came.  They  gave  them  a  welcome  and  told  Red- 
Bear  that  Burnt-Hands  had  advised  them  to  start  the  chase  and  had 
already  spoken  for  the  hide.  Red-Bear  and  Black-Bear  said  every- 
thing would  be  all  right,  and  that  the  boy  could  have  the  hide  and 
some  meat. 

The  hunters  were  all  on  their  way  home.  Red-Bear  ordered 
them  to  camp  at  a  certain  place.  This  they  did.  Burnt-Hands  and  his 
friend  came  to  the  camp  and  found  the  mea>t  cooking,  and  a  comfort- 
able place  made  for  the  chiefs.  "What  is  this  place  for?  and  are  you 
afraid  to  sit  here?"  said  Burnt-Hands.  "That  place  is  for  the  chiefs," 
said  they,  "and  that  meat."  "Come,"  said  Burnt-Hands  to  his  friend, 
"sit  here  with  me  and  enjoy  the  meat  with  me."  The  young  man,  with 
the  rest,  thought  that  Red-Bear  would  surely  kill  the  boy  this  time. 


68  TRADITIONS   OF   THE   ARIKARA. 

Burnt-Hands  and  'his  friend  sat  down  on  the  robes  and  ate  the  meat 
prepared  for  Red-Bear.  The  chiefs  came,  and  Red-Bear  ordered 
another  place  and  food  prepared  for  'him.  He  did  not  dare  to  say  or 
do  anything  to  the  boy,  suspecting  his  power  as  he  did.  Burnt-Hands' 
friend  and  the  others  thought  that  Red-Bear  lhad  mercy  on  the  poor 
boy,  since  he  did  not  hurt  him. 

Burnt-Hands  went  home  with  'his  friend  and  pulled  off  the  meat 
and  the  white  buffalo  hide.  "Here,  grandmother,  is  what  I  promised 
you,  and  a  lot  of  meat.  You  now  know  that  I  can  hunt  and  bring 
home  game."  His  grandmother  was  at  once  overjoyed.  She  thought 
about  the  pretty  girl  who  always  showed  them  charity.  She  sent  out 
for  Last-Child,  who  came  in.  "You  have  always  been  kind  to  us,  and 
I  have  always  been  thankful.  I  want  you  to  have  this  'hide,  and  to 
have  a  robe  made  for  yourself.  You  are  young  yet,  and  it  will  be- 
come you  more  than  me."  Burnt-Hands  was  talked  about  all  over  the 
village,  but  they  did  not  know  that  he  had  been  blessed  by  a  Bear. 

A  long  time  after  this  chase  the  chief  gave  out  an  order  for  every- 
body to  go  on  an  elk  chase.  Red-Bear  had  been  accustomed  to  collect 
all  the  elk  teeth.  This  was  his  object  for  the  hunt.  Burnt-Hands 
heard  the  order  and  began  to  make  preparations  for  the  hunt.  He 
promised  his  grandmother  an  elk-tooth  dress.  Burnt-Hands  told  his 
grandmother  that  if  any  trouble  arose  on  his  account  she  must  flee 
into  the  timber,  and  on  through  other  timber,  and  there  wait  for  'him. 
The  next  day  the  chase  was  to  come  off.  The  hunters  had  great  luck 
and  were  talking  happily  in  the  woods.  There  was  a  cry  here  and 
there  for  Red-Bear  to  come  and  get  his  teeth.  Burnt-Hands  and  his 
friend  were  together.  He  told  his  friend  to  take  the  teeth  out  for 
him,  for  he  did  not  know  how.  His  friend  was  a  little  afraid  to  do  it, 
but  Burnt-Hands  said  it  would  be  all  right.  The  men,  too,  rather 
hesitated  to  let  him  have  the  teeth.  They  told  him  that  Red-Bear  had 
spoken  for  all  the  teeth ;  but  he  paid  no  heed  to  it,  and  told  his  friend 
to  take  them.  Burnt-Hands  had  collected  a  lot  of  teeth,  and  so  had 
Red-Bear.  The  hunters  had  chased  the  elk  on  to  a  smooth  piece  of 
ice  and  had  killed  several  there.  Here,  Burnt-Hands  and  Red-Bear  saw 
each  other  doing  the  same  work.  They  met  on  the  last  elk,  and  Burnt- 
Hands  spoke  and  said :  "You  have  enough  teeth.  You  will  keep 
off  and  let  me  have  these."  Red-Bear  gave  an  angry  grunt,  and  said, 
"A  child  like  you  cannot  have  much  to  say."  As  Red-Bear  leaned  over 
to  take  the  teeth  Burnt-Hands  took  his  war-club  and  struck  him  on  the 
head.  He  took  him  by  the  feet  and  dragged  him  to  the  air-hole. 
"Father,  this  is  what  you  asked  of  me."  A  great  yell  was  raised,  and 
war  was  made  on  the  boy. 


HOW    BURNT-HANDS    BECAME   A    CHIEF.  69 

The  boy  fled  to  the  village  and  peeped  in,  to  see  if  his  grand- 
mother had  done  what  he  had  told  her  to  do.  She  was  gone,  and  he 
followed  her  and  found  her  beyond  the  second  timber  as  he  had 
directed.  "Now,"  said  he,  "take  one  of  these  bear  claws  off  my  wrist 
and  open  the  little  bag  of  paint."  This  she  did,  and  he  began  to  sing 
and  perform  the  ceremony.  He  adorned  his  grandmother  and  himself 
according  to  the  instruction  of  his  Bear  father.  The  people  had  all 
turned  out  to  kill  him  for  what  he  had  done.  Still  others  were  calling 
it  wrong  to  harm  the  boy,  and  reminded  the  people  of  what  bad  ruling 
Red-Bear  had  done. 

Burnt-Hands  and  his  grandmother  had  turned  into  Bears,  and 
were  making  a  big  noise,  growling  and  grunting.  Nearer  and  nearer 
the  warriors  circled  around  the  timber,  shouting  and  yelling.  The 
boy  told  his  grandmother  to  be  first  to  attack.  So  she  did  so.  She 
caught  Red-Bear's  brother  and  four  or  five  others  of  his  near  rela- 
tives. "Now,  I  will  attack,"  said  Burnt-Hands,  "for  you  must  be 
tired."  He  picked  out  the  leaders  and  the  influential  men  of  the  vil- 
lage and  scalped  them  and  tore  them  up.  The  warriors  began  to  re- 
treat. A  cry  was  raised  to  end  the  fight,  as  many  had  been  killed,  but 
how  to  stop  the  boy  and  the  old  woman  they  did  not  know.  They 
assembled  and  filled  the  peace-pipe.  They  gave  it  to  Last-Child 
to  take  to  the  boy  and  the  old  woman.  She  took  the  pipe  and  came 
toward  them,  they  growling  wildly.  The  boy  knew  it  was  the  girl. 
He  told  his  grandmother  not  to  charge  at  her.  The  boy  accepted  the 
peace-pipe  and  both  smoked  it.  This  ended  the  fight. 

Burnt-Hands  asked  his  grandmother  how  old  she  would  like  to  be. 
She  said,  "About  thirty-eight,"  and  so  she  was.  The  boy  made  him- 
self about  twenty-two,  and  when  all  was  quiet  he  married  Last-Child. 
Burnt-Hands  came  to  be  chief,  and  had  Black-Bear  as  his  slave.  The 
people  lived  happily  under  his  rule. 


18.    HOW  BURNT-HANDS  BECAME  A  CHIEF.* 

Once  there  was  an  old  woman  and  her  grandson.  They  were 
very  poor;  they  had  nothing.  The  boy's  name  was  Burnt-Hands. 
Some  warriors  got  together  in  the  village  and  planned  to  go  on  the 
war-path.  Burnt-Hands  heard  of  it.  He  told  his  grandmother  that 
he  wanted  to  join  the  warriors  on  the  war-path.  She  told  the  boy  that 
when  he  went  he  must  never  tell  Coyote  stories  on  the  war-path.  She 
gave  him  a  round  burnt  clay  ball  that  had  a  handle  to  it.  She  tald 

•Told  by  Two-Hawks. 


70  TRADITIONS   OF   THE   ARIKARA. 

Burnt-Hands  to  go;  that  the  clay  ball  with  the  handle  was  his  war- 
club  ;  that  when  on  the  way,  when  he  should  become  hungry  he  should 
place  it  upon  the  fire,  put  kernels  of  corn  upon  it,  and  roast  .them. 

These  warriors  went  out  to  a  camp  in  the  woods.  The  young 
man  came  up  with  them  and  lay  down  by  them.  The  next  day  they 
went  and  in  the  afternoon  they  sat  down  to  rest.  They  made  fun  of 
the  boy,  and  said,  "Now  tell  us  some  Coyote  stories."  But  the  boy 
refused,  and  said,  "My  grandmother  told  me  not  to  tell  Coyote  stories 
while  on  the  war-path."  The  coaxed  the  boy  to  sing,  but  he  would 
not  sing. 

The  boy  was  hungry.  As  he  saw  that  the  men  were  not  moving 
on  he  placed  his  clay  ball  upon  the  fire  and  put  some  kernels  of  corn 
upon  it  and  began  to  roast  them.  While  he  was  doing  this  he  said, 
"I  will  tell  some  Coyote  stories."  The  boy  began  to  tell  how  the 
enemy  came  and  attacked  a  certain  war-party.  At  the  same  time  he 
kept  on  roasting  his  corn. 

While  he  was  telling  these  stories  the  enemy  came,  and  when  the 
men  found  out  that  they  were  'surrounded  they  became  scared.  But 
the  boy  went  on  with  his  roasting  of  the  corn.  When  'he  had  finished 
roasting  the  corn  he  took  a  seat  and  ate  his  corn,  and  after  he  had 
eaten  all,  he  went  out  and  killed  many  of  the  enemy  with  the  day  ball 
that  he  had  roasted  his  corn  upon,  which  was  really  a  war-club.  The 
enemy  became  scared  at  the  boy  and  ran  away. 

So  the  men  found  out  that  the  boy  was  a  wonderful  boy ;  and  as 
he  had  killed  many  of  the  enemy,  when  they  went  home  they  made 
Burnt- Hands  a  big  chief,  gave  him  a  good  tipi  and  a  wife.  He  moved 
his  grandmother  into  the  new  tipi,  and  there  he  lived  ever  after. 


19.    HOW  BURNT-HANDS  BECAME  A  CHIEF.* 

One  winter  the  people  went  a  long  distance  to  hunt.  With  them 
was  an  old  woman  and  her  grandson,  named  Burnt-Hands,  who  were 
very  poor.  One  day  the  people  made  their  village  along  a  stream  of 
water,  where  the  scouts  reported  seeing  many  buffalo.  The  young 
man  told  his  grandmother  to  make  a  bow  and  arrows;  that  he  was 
going  with  the  men  to  kill  buffalo;  and  that  he  was  going  to  bring 
back  some  tongues  and  hearts.  The  old  woman  cried,  because  she 
knew  that  the  boy  was  poor,  and  that  he  could  not  get  any  tongues  and 
hearts. 

Told  by  Antelope . 


HOW    BURNT-HANDS    BECAME   A    CHIEF.  71 

The  boy  started,  and  when  he  came  up  with  the  hunters  some  of 
the  people  said  jeeringly,  "Well,  Poor-Boy  is  going  to  kill  the  first 
buffalo."  When  the  hunters  stopped  it  was  customary  for  one  of  the 
young  men  to  stand  somewhat  in  front  of  the  rest  and  make  motions 
for  the  men  to  divide  up  into  companies  and  to  go  in  certain  di- 
rections, so  that  they  could  attack  the  buffalo  on  all  sides.  The  boy 
began  to  sing  about  being  the  one  selected  to  do  that.  This  was  an- 
nounced to  the  leaders,  and  they  selected  him. 

The  people  divided  up  into  companies  and  circled  around  where 
the  buffalo  were.  The  command  to  attack  was  given  and  the  boy 
went  right  among  the  buffalo,  and  there  he  began  to  kill.  After  he 
was  through  killing,  he  turned  back  and  pulled  out  the  buffalo  beards, 
and  also  pulled  out  a  bunch  of  hair  from  the  side  of  the  shoulder.  This 
he  kept.  When  he  went  on  to  find  his  robe,  he  found  that  somebody 
had  taken  it.  The  young  man  then  began  to  sing  about  his  robe.  He 
wanted  some  one  to  return  it  to  him,  but  they  would  not  return  it  to 
him,  but  made  fun  of  him.  Then  the  boy  began  to  sing  about  the 
snowstorm  coming.  The  boy  ran  into  the  village  where  his  grand- 
mother lived.  He  took  the  hairs  that  he  had  taken  off  from  the  robe 
and  threw  them  upon  the  ground,  and  there  in  that  place  appeared  sev- 
eral tongues  and  hearts.  The  old  woman  was  very  glad  that  the  boy 
had  brought  these  things.  She  boiled  them,  and  they  ate  until  they 
were  filled.  The  cold  weather  turned  into  a  blizzard,  and  killed  many 
men  who  had  made  fun  of  the  young  man,  while  others  came  home  and 
said  that  the  young  man  had  done  some  things  that  were  wonderful. 

After  the  cold  weather  was  over,  the  village  broke  up  and  moved 
on.  Again  scouts  came  and  reported  that  there  were  buffalo.  After 
this  killing  the  people  ceased  to  make  fun  of  the  boy.  They  called  him 
again  to  stand  in  front  of  the  procession  and  to  wave  his  hand  to  di- 
vide the  men  into  the  different  companies.  They  all  attacked  the  buffalo, 
but  the  boy  was  the  first  to  kill,  although  he  was  not  on  a  horse.  He 
again  'simulated  the  taking  of  the  tongues  and  hearts  by  simply  pulling 
out  the  beard  and  the  hair  from  the  sides  of  the  buffalo.  When  the 
boy  had  taken  the  hairs  and  thrown  them  down  in  the  lodge  there  at 
once  appeared  many  tongues  and  hearts. 

People  found  out  that  the  boy  was  wonderful,  and  they  finally 
gave  him  a  pony  on  which  to  carry  his  meat  home,  and  the  chief's 
daughter  visited  the  young  man,  and  finally  Poor-Boy  married  the 
chief's  daughter.  Poor-Boy  became  a  great  warrior,  and  at  last  be- 
came a  chief. 


72  TRADITIONS   OF    THE   ARIKARA. 

20.    THE  TWO  BOYS  AND  THE  WATER-SERPENT.* 

Two  boys  once  wandered  about  the  village  and  they  were  wel- 
comed to  any  lodge  they  entered.  One  morning  they  came  into  one 
lodge  and  the  people  were  glad  to  have  them  come  in,  but  they  claimed 
that  the  boys  must  be  the  ones  who  ate  up  their  pot  of  corn.  The  boys 
did  not  know  anything  about  the  pot  of  corn.  They  left  the  lodge  and 
went  into  another  and  there  they  were  accused  of  the  same  thing. 
The  boys  went  to  another  lodge,  but  were  again  accused.  They  were 
indignant  at  the  accusations  that  were  made  against  them.  They 
wandered  off  from  the  village  and  returned  when  the  sun  set. 

Now  the  two  boys  said  one  to  the  other,  "Let  us  be  on  our  guard 
to-night  and  perhaps  we  may  discover  who  eats  the  corn."  In  those 
times  an  inclosure  surrounded  the  village,  and  the  two  boys  sat  by  the 
inclosure.  They  sat  there  until  all  the  people  of  the  village  went  to 
sleep,  for  they  agreed  to  stay  till  morning.  After  all  the  people  had 
gone  to  sleep  the  boys  heard  much  roaring  by  the  river;  so  they 
listened.  After  the  noise  of  the  waters  ceased,  they  saw  a  big  black 
thing  going  over  their  heads.  It  climbed  over  the  inclosure  and  went 
on  top  of  a  lodge.  It  was  a  long  serpent.  The  serpent  stuck  its  head 
into  the  smoke  hole  of  the  lodge.  In  a  few  moments  he  went  to  another 
lodge  and  did  the  same  thing.  Then  he  went  to  still  another.  Now  the 
serpent  went  back  to  the  river  and  the  boys  were  glad  to  find  out 
who  ate  up  the  people's  corn,  beans,  and  squash  that  had  been  prepared 
in  the  evening  for  the  next  morning. 

When  morning  came  the  boys  went  down  to  the  timber  and  cut 
many  sticks  to  make  arrows  with.  They  sat  down  and  made  arrows 
till  evening;  but  they  never  mentioned  what  had  happened.  Again 
the  boys  stayed  out,  and  after  all  the  people  had  gone  to  sleep  the 
same  thing  happened  as  on  the  preceding  night.  Again  they  saw  the 
serpent  climbing  over  the  inclosure  and  onto  the  lodges.  Then  the 
boys  shot  at  the  serpent  while  it  had  its  head  inside  a  lodge,  reaching 
for  food.  The  boys  threw  their  arrows  at  the  water-monster  as  fast 
as  they  could.  They  threw  so  many  arrows  at  the  monster  that  he  was 
almost  dead.  The  serpent  came  out  from  the  lodge  and  went  down 
to  the  river.  The  waters  roared  and  rose,  because  the  water-monster 
was  dying,  but  when  it  was  dead  the  waters  were  silent.  When 
the  waters  went  down  the  big  serpent  was  found  dead  on  a  small 
peninsula. 


*Told  by  Antelope. 


THE    BOY   WHO    BEFRIENDED   THE   THUNDERBIRDS.         73 

21.  THE  BOY  WHO  BEFRIENDED  THE  THUNDERBIRDS,  AND 
THE  SERPENT.* 

Among  the  Ankara  lived  a  young  man  who  was  gifted  with 
powers  from  the  gods  in  the  Heavens— the  four-world-quarter  gods 
who  give  all  power.  The  boy's  parents  were  very  poor,  so  that  he 
would  go  about  and  kill  so  many  antelope  that  people  called  him  "An- 
telope-Carrier." When  he  went  hunting  he  killed  many  deer.  It  made 
no  difference  how  far  away  the  animal  was,  he  killed  whatever  animal 
he  sfhot  at.  People  -wondered  where  the  boy  got  his  power.  The  boy 
got  his  power  from  the  timber.  The  Wood-Rats  had  taken  the  boy 
and  had  given  him  bow  and  arrows.  The  arrows  were  made  of  dog- 
wood. The  feathered  parts  were  wood-rat  hide.  The  boy  had  for  his 
bow,  thick  hickory  wood.  One  of  the  arrows  was  black,  another  red, 
another  yellow,  and  another  white.  The  yellow  and  the  white  arrows 
had  flint  points,  and  the  boy  used  them  for  killing  game. 

Antelope-Carrier  wandered  from  home  and  was  lost  to  the  people. 
His  friends  mourned  for  him  as  lost.  The  boy  wandered  west,  until 
he  came  to  a  lake, — a  very  large  lake.  Now  the  boy  thought  to  himself 
that  he  would  stay  at  this  place  for  several  days.  He  killed  game, 
made  a  big  fire,  ate  meat  and  slept  by  the  lake,  where  there  were  many 
brushes  and  reeds.  One  day  Antelope-Carrier  killed  some  birds  and 
roasted  them.  After  eating  the  birds  he  lay  down  and  slept.  While 
he  slept,  two  Thunderbirds  came  and  carried  him  high  up  and  placed 
him  upon  a  high  mountain.  When  the  boy  woke  up  he  found  him- 
self in  a  strange  place.  The  mound  was  high  and  had  steep  sides, 
so  that  he  could  not  get  down.  When  he  found  that  there  was  no 
place  to  get  down  he  cried.  He  walked  around  and  found  a  nest.  It 
contained  four  young  Thunderbirds.  The  nest  was  built  of  sticks 
and  covered  with  soft,  downy  feathers.  He  walked  to  another  place 
and  he  found  a  hollow  in  the  stone  and  this  was  full  of  clear  water.  He 
did  not  drink,  but  went  on  crying.  After  a  while  he  became  tired  and 
sat  down.  He  heard  above  him  a  noise  which  sounded  like  strong 
wind.  He  looked  up  and  saw  the  mother  Thunderbird.  She  lighted 
close  to  the  boy  and  the  bird  spoke  and  said:  "My  son,  do  not  cry. 
I  brought  you  to  this  place.  I  watch  over  you  as  you  go  hunting. 
I  see  you  kill  game.  You  are  wonderful.  I  brought  you  up  here.  I 
want  you  to  help  me  save  your  young  brothers  over  there"  (pointing 
to  the  nest).  "Nesaru  placed  me  and  my  mate  upon  this  high  place. 

•Told  by  Antelope. 


74  TRADITIONS   OF   THE    ARIKARA. 

I  have  been  here  a  long  time,  and  every  time  I  place  my  young  upon 
this  place  a  strange  animal  that  lives  in  yonder  lake  comes  up  and  eats 
my  young.  I  have  not  raised  my  young,  so  I  have  asked  you  to  help 
me;  and  if  you  save  my  children  I  will  give  you  great  power.  The 
animal  that  devours  my  young  is  a  water-serpent.  It  has  two  long 
heads.  It  has  a  very  thick  covering  of  flint  stones.  When  I  throw  my 
lightning  upon  it,  it  does  it  no  harm.  I  throw  the  lightning  in  its  mouth 
and  it  does  not  die,  for  the  covering  extends  beyond  its  head,  so  that  I 
do  not  hurt  it.  Now,  my  son,  do  not  cry,  but  stay  here  and  help  me 
kill  this  monster,  and  you  shall  have  'lightning  in  your  eyes  and  your 
mouth  and  limbs,  and  you  shall  have  control  of  all  the  birds  in  the 
whole  world." 

The  boy  wiped  away  his  tears  and  said :  "I  will  die  with  my 
brothers.  I  will  stay  here  and  help  you."  The  Thunderbird  flew  away, 
for  she  was  happy.  The  boy  went  to  the  east  slope  of  the  mound,  which 
he  found  very  steep,  but  covered  with  timber.  He  clambered  down 
from  the  crest  of  the  mound  and  went  into  the  timber,  and  there  he 
found  many  birds.  This  was  the  home  of  all  birds.  He  found  a  deer 
and  killed  it.  He  cut  it  up  and  carried  the  meat  to  the  top  of  the 
mound.  He  carried  some  wood  to  the  top  also,  and  made  a  fire  with 
flint  stone.  He  saw  the  young  birds  with  their  mouths  open.  He  took 
some  meat  to  them  and  fed  them.  The  parents  of  the  little  birds  came 
and  saw  that  the  boy  was  taking  care  of  them  and  were  glad.  The  male 
bird  spoke  to  the  boy,  and  said:  "We  are  all  glad  to  have  you  here. 
Our  young  are  very  young,  but  as  soon  as  they  begin  to  turn  black 
then  it  is  time  for  the  serpent  to  come  out  from  the  lake  and  climb  this 
hill,  to  kill  and  eat  my  birds.  We  will  go  far  away,  where  we  will  get 
more  power,  for  it  is  nearly  time  for  the  serpent  to  come  up.  When 
the  serpent  comes  up  we  will  be  here  in  time  to  try  to  kill  it.  We  are 
gone." 

The  Thunderbirds  flew  away  and  for  many  days  the  boy  did  not 
see  them.  He  was  told  that  when  the  serpent  was  ready  to  come  out 
from  the  lake  he  would  see  a  fog  rising  from  the  lake,  and  by  that 
would  know  that  the  serpent  was  coming. 

One  fine  morning  when  the  boy  was  sitting  down,  with  his  bow  and 
arrows  lying  in  front  of  him,  looking  at  the  sun  as  it  came  up  in  the 
east,  something  seemed,  to  move  his  head  towards  the  lake.  He  saw  a 
small  roll  of  fog  coming  up  from  the  middle  of  the  lake  and  the  fog 
seemed  to  spread  as  it  went  up.  After  a  while  the  fog  seemed  to  cover 
the  hills  around,  and  to  reach  up  into  the  heavens.  The  boy  saw  some- 


THE    BOY    WHO    BEFRIENDED   THE   THUNDERBIRDS.         75 

thing  crawling  out  from  the  lake.  Something  came  out  from  another 
place.  These  were  the  two  heads  of  the  monster.  Gradually  it  came 
crawling  up  the  hill.  A  storm  came  from  the  west.  The  boy  saw  the 
rain  storm,  but  no  bird.  He  knew  that  the  storm  was  brought  by  the 
powers  of  the  Thunderbirds.  The  storm  went  by  the  boy.  No  rain 
was  there  where  he  was.  It  lightened  and  thundered  under  the  boy. 
Presently  he  saw  the  two  Thunderbirds  spreading  out  their  wings,  mak- 
ing lightning,  and  every  time  the  lightning  struck  the  serpent  the  boy 
could  see  a  flash  of  lightning  in  every  direction,  but  it  did  not  kill  the 
monster.  At  last  the  monster  came  upon  the  rock  where  the  nest  was. 
The  birds  flew  about,  the  mother  squealed,  and  as  the  monster  opened 
its  mouth  the  Thunderbird  sent  its  lightning  into  the  mouth  of  the 
monster.  The  monster  was  thrown  back,  but  again  it  crawled  up,  and 
the  female  Thunderbird  said :  "It  is  all  over.  We  cannot  do  any 
more.  We  have  failed,  so  we  will  fly  up,  and  you,  my  son,  will  have 
to  die  with  my  children." 

The  boy  now  picked  up  his  bow  and  arrows.  He  took  the  black 
arrow.  This  he  placed  upon  the  bow-string  ready  to  shoot  into  the 
mouth  of  the  monster  as  soon  as  it  should  crawl  upon  the  rock.  As  the 
monster  came  up  and  opened  its  mouth  to  swallow  the  boy  he  pulled 
his  bow-string  and  shot  into  the  mouth  of  the  monster.  A  noise  like 
that  of  a  falling  tree  was  made.  The  monster  fell  over  and  burst  open, 
for  the  arrow  was  really  a  sycamore  tree  with  sharp  limbs.  The  birds 
flew  downward  and  were  glad.  Now  the  other  head  of  the  monster 
came  up  from  another  side  of  the  hill.  The  boy  again  ran,  and  as  it 
opened  its  mouth  the  boy  shot  the  red  arrow  into  its  mouth  and  another 
sound  was  heard.  The  arrow  lifted  off  the  head  of  the  monster  and 
the  head  fell  again  upon  the  rock,  breaking  it  into  pieces. 

The  Thunderbirds  now  came  and  flew  around  the  boy,  screaming 
with  joy.  The  two  birds  flew  away  to  where  all  kinds  of  birds  dwell. 
The  birds  all  flew  up  where  the  boy  and  the  nest  were,  and  the  mother 
Thunderbird  said :  "My  son,  to-day  you  are  chief  of  all  birds.  You 
shall  have  power  as  I  have.  Lightning  shall  be  in  your  breath  and  eyes. 
I  give  you  a  stick  that  shall  have  lightning,  so  that  you  can  kill  anything 
you  strike.  These  birds  shall  follow  you  wherever  you  go.  They  will 
bring  you  news  of  bad  animals.  They  will  give  you  their  power.  Let 
us  now  go  down  where  the  serpent  is."  The  boy  and  the  birds  all 
went  down  to  where  the  serpent  was.  It  was  broken  in  two.  The  birds 
all  took  hold  of  one  side  and  turned  the  serpent  over.  When  the  ser- 
pent fell,  the  flint  rock  upon  it  had  fallen  off  and  scattered.  The 


76  TRADITIONS   OF   THE   ARIKARA, 

boy  cut  the  serpent  open  and  the  birds  feasted  upon  the  serpent.  As 
each  bird  was  filled  it  spoke  to  the  boy  and  gave  him  power.  The 
power  given  to  the  boy  was  in  the  nature  of  objects,  and  he  swallowed 
them. 

The  lake  grew  smooth  after  the  serpent  was  taken  out.  The  boy 
was  now  chief  of  all  birds,  and  wherever  he  went  the  birds  followed 
him.  Wherever  there  was  a  bad  animal  the  birds  told  the  boy  and  the 
boy  went  and  killed  the  animal.  The  boy  made  it  his  aim  to  kill  all 
bad  animals.  He  never  went  to  his  people,  but  roamed  over  the  land 
as  chief  of  all  birds,  but  still  kept  the  name  "Antelope-Carrier." 

While  this  young  man  was  roaming  about,  two  young  boys  from 
the  village  went  to  shoot  birds.  They  were  joined  together  with  raw- 
hide. When  they  had  gone  far  away  from  the  village  they  came  to  a 
bottom  land.  Here  they  found  an  object  that  looked  like  a  mushroom. 
It  was  white.  It  was  moving  up  and  down.  One  of  the  boys  said,  "Let 
me  sihoot  at  this  thing."  The  other  boy  said,  "No,  it  is  wonderful." 
But  the  first  boy  shot  at  the  object  and  as  soon  as  the  arrow  hit  the 
object  a  strong  wind  came  up  and  took  both  boys  up,  carrying  them 
far  away,  and  they  were  left  on  an  island  out  in  the  great  waters  near 
where  the  sun  comes  up. 

When  the  boys  were  landed  they  cried.  All  this  time  they  were 
still  joined  by  the  rawhide  string.  The  boy  who  shot  began  to  make 
fun  of  the  other,  because  he  cried  the  most.  So  the  boy  who  cried  the 
most  tried  to  shoot  the  other  with  his  bow  and  arrow,  claiming  that  it 
was  through  him  that  they  were  now  far  away  from  home.  The  other 
boy  said,  "No,  do  not  kill  me,  for  we  will  go  back  home.  We  will  first 
go  to  the  setting  of  the  sun,  for  that  is  where  our  home  is.  If  we  do 
not  reach  home  then  we  must  go  east,  where  the  sun  rises."  So  they 
went  west.  As  they  neared  the  big  water  they  saw  a  patch  of  corn  and 
squash.  They  went  on  and  saw  an  earth-lodge.  They  stood  outside, 
and  after  a  while  an  old  woman  came  out  and  called  them  "grandsons" 
and  asked  them  to  enter  her  lodge. 

They  went  in  and  she  fed  them.  They  stayed  with  the  old  woman 
one  moon.  Then  the  old  woman  said :  "My  grandchildren,  you  are 
far  away  from  home.  You  were  brought  here  by  a  strong  wind,  be- 
cause one  of  you  shot  it  with  your  arrow.  I  will  help  you  so  that  you 
can  go  back  to  your  people.  I  will  pound  much  corn  and  I  will  make 
dried  mush  for  you.  I  will  make  five  large  cakes.  You  must  do  as  I 
tell  you.  It  takes  four  days  to  cross  the  big  water.  Four  of  these  cakes 
will  be  for  your  grandfather,  who  will  take  you  across;  one  cake  will 
be  for  you  boys."  She  made  the  cakes  and  gave  them  to  the  boys,  and 


THE    BOY   WHO    BEFRIENDED   THE   THUNDERBIRDS.         77 

said :  "Go  to  the  bank,  and  both  of  you  must  say,  'Grandfather,  my 
grandmother  says  that  you  are  to  take  us  across.'  A  large  serpent  wiil 
come  first,  and  you  must  say  to  it,  'My  grandmother  says  you  are  not 
the  one.'  It  will  go  away.  Then  call  for  another  one.  The  second  one 
will  come.  Send  it  away.  The  third  one  will  come.  Send  it  away. 
The  fourth  one  will  come.  It  is  your  grandfather,  for  he  carries  land 
upon  his  head,  with  trees  growing  upon  it.  Get  on  the  serpent's  head 
and  give  the  serpent  one  cake.  Your  grandfather  has  lice.  Take  one 
off  of  his  head  and  give  it  to  your  grandfather ;  he  likes  to  eat  them." 
These  lice  were  soft-shell  turtles. 

The  fourth  serpent  came,  and  the  boys  got  upon  it  with  their  cakes 
of  mush.  The  boys  took  one  cake  and  told  their  grandfather  to  open 
his  mouth.  When  he  opened  it  the  boys  put  one  of  the  cakes  into  it. 
Their  grandmother  came  and  told  the  boys  to  get  the  big  serpent  a 
louse  and  to  throw  it  into  its  mouth.  This  the  boys  did.  The  boys' 
grandmother  told  them  not  to  jump  when  the  serpent  was  within  three 
or  four  feet  of  the  bank,  but  to  stay  on  it  until  it  was  up  to  the  bank. 
One  of  the  boys  now  said  to  his  grandfather :  "Grandmother  says  that 
you  are  to  start  for  the  other  side  of  this  big  water."  So  the  serpent 
started  and  went  all  day.  At  noon  of  the  next  day  the  serpent  stopped, 
and  said,  "I  want  something  to  eat."  So  the  boys  gave  it  another  cake, 
and  also  one  soft-shell  turtle.  Then  the  serpent  started  again.  The 
next  day  the  serpent  stopped  and  the  boys  gave  it  another  cake  and 
turtle.  The  serpent  started  again,  and  the  third  day  it  stopped  and  the 
boys  fed  it  with  another  cake  and  turtle.  The  fourth  day,  the  boys  saw 
land.  The  wild  boy  jumped  before  the  serpent  came  to  the  bank,  and 
was  swallowed  by  the  serpent.  The  other  boy  waited  until  it  landed, 
then  got  off,  and  said,  "Grandfather,  grandmother  said  you  were  to  stop 
here  and  rest."  When  the  boys  had  got  on  the  serpent  they  untied 
themselves,  and  this  is  why  only  one  of  them  was  swallowed. 

Now  the  boy  on  dry  land  said :  "Grandfather,  I  am  about  to  leave 
you.  Grandmother  said  that  I  was  to  feed  you  with  your  own  lice" 
(turtles).  The  boy  took  turtles  from  the  monster  and  gave  them  to 
him.  "O,  grandfather,  open  your  mouth.  I  must  see  your  teeth. 
Grandmother  said  I  could  see  your  teeth."  So  the  serpent  opened  its 
mouth,  and  there  the  other  boy  was,  sitting  inside  the  serpent.  The 
boy  asked  the  serpent  to  open  its  mouth  wide,  so  he  could  see  how  long 
his  teeth  were.  He  then  reached  in  the  serpent's  mouth  and  dragged 
out  the  other  boy. 

The  two  boys  thanked  the  serpent  and  went  west,  hunting  their 
home.  They  traveled  many  days,  until  at  last  they  came  to  the  Mis- 


y8  TRADITIONS   OF   THE   ARIKARA. 

souri  River  bottom.  This  river  they  followed  up  until  they  came  to 
some  lakes  close  to  the  river.  Here  they  wandered  until  they  came  to 
drift  wood,  and  there  was  a  good  large  sized  log  among  the  drift. 
Here  they  made  a  big  fire.  The  large  log  was  among  the  burning.  The 
boys  noticed  drops  of  grease  falling  from  the  log.  The  wild  boy  noticed 
and  reached  up  to  the  log  and  he  found  that  the  log  was  a  serpent. 
The  foolish  boy  then  took  his  knife  out  and  cut  a  chunk  of  meat  and 
ate  it.  He  tried  to  get  the  other  boy  to  eat  some  of  the  meat,  but  the 
boy  would  not  eat  it. 

The  boys  now  went  on,  and  in  the  night  lay  down.  The  next  morn- 
ing the  boy  who  ate  the  serpent  woke  and  saw  that  his  feet  had  turned 
red,  blue,  and  white.  The  wild  boy  was  glad  to  see  the  colors  upon  his 
feet.  The  next  night,  the  boy's  legs  became  colored.  Another  night 
passed,  and  the  boy's  body  was  colored.  The  next  morning  the  boy's 
legs  were  joined  together  and  were  like  a  serpent.  The  other  boy  talked 
to  the  part-serpent  boy,  and  said,  "I  will  stay  with  you."  The  serpent 
boy  then  said:  "My  brother,  carry  me  to  the  Wonderful  (Missouri) 
River  and  put  me  in  the  water.  I  am  now  wonderful.  You  must  come 
down  to  the  river,  so  that  I  can  speak  to  you,  and  I  will  give  you 
powers."  The  fourth  morning  the  boy  was  a  Serpent.  The  other  boy 
packed  the  Serpent  boy  to  the  river  and  turned  him  loose  in  the  river. 

The  boy  went  home.  Antelope-Carrier  was  informed  of  the  Ser- 
pent and  learned  that  it  was  wonderful.  Antelope-Carrier  came  and 
told  all  the  birds  to  hunt  up  and  down  the  river,  so  that  they  might  find 
the  Serpent.  The  Serpent  knew  that  Antelope-Carrier  was  coming, 
and  became  scared.  The  Serpent  had  his  brother  dig  a  hole  in  the  sand 
for  it.  He  went  into  the  hole  and  was  all  hidden  but  the  head,  which 
was  covered  with  willows.  Antelope-Carrier  with  all  his  birds  hunted 
the  Serpent.  At  last  he  saw  the  place  where  he  thought  the  Serpent 
was.  While  examining  the  place  the  Serpent  used  its  power  and  carried 
Antelope-Carrier  into  the  water  and  into  its  den.  There  Antelope- 
Carrier  was  put  into  the  sweat-lodge  and  was  made  to  vomit  up  all  his 
powers  which  he  possessed  except  the  lightning  in  his  eyes.  "Now," 
said  the  Serpent,  "your  powers  are  all  gone.  You  are  no  longer  won- 
derful. Go  now  to  our  people  and  live  with  them."  Antelope-Carrier 
went  home.  He  had  to  wear  something  over  his  eyes  all  that  time,  for 
they  were  like  lightning.  He  lived  with  the  people,  but  never  showed 
to  them  any  powers  that  he  had  possessed.  The  Serpent  remained  in 
the  river  and  would  sometimes  swim  around  in  the  waters.  It  gave  its 
powers  to  the  people  and  gave  them  songs  and  the  Medicine-men's 
ceremony. 


THE    BOY    WHO   TURNED    INTO    A    SNAKE.  79 

22.    THE  BOY  WHO  TURNED  INTO  A  SNAKE.* 

A  long  time  ago  there  was  a  young  man  in  the  village  who  was 
an  iciiot.  All  the  boys  plagued  him  except  one  whose  father  was  a 
chief  and  who  took  a  liking  for  the  boy.  This  chief's  son  used  to 
take  the  boy  to  his  lodge  and  feed  him.  One  day  the  poor  boy  said 
to  his  friend :  "Let  us  go  on  the  war-path.  Let  us  go  alone,  for  we 
can  do  as  well  as  the  warriors."  They  started  out  and  went  south, 
crossing  the  Missouri  River.  After  they  had  crossed  the  river  they 
went  west.  For  several  days  they  continued  their  journey,  but  as 
they  did  not  have  much  to  eat  they  became  exhausted  and  turned 
back. 

When  they  were  going  over  the  prairie  they  saw  something  in  the 
distance  that  looked  like  a  log.  They  came  to  it  and  saw  that  it  was 
a  water-serpent.  This  water-serpent  seemed  to  have  no  end.  The 
boys  walked  one  way,  then  another,  until  they  finally  gave  up  trying 
to  find  the  end,  and  there  was  no  way  to  go  around  it.  The  foolish 
boy  said :  "I  know  what  I  will  do.  I  will  make  a  big  fire  upon  the 
serpent,  so  that  it  will  burn  up  and  we  can  cross  over."  This  they 
did.  They  gathered  many  dry  limbs  and  placed  them  upon  the  ser- 
pent, then  set  it  on  fire.  The  serpent  burned  in  two.  Before  crossing 
ov?r,  the  idiot  said,  "My  brother,  that  meat  looks  very  nice,  let  us  eat 
it."  "No,"  said  the  other  boy,  "we  must  not  eat  it;  the  serpent  is 
wonderful."  But  the  idiot  was  hungry  and  took  some  meat  from  the 
serpent  and  ate.  He  tried  to  get  the  other  boy  to  do  the  same,  but 
the  boy  would  not  eat  of  it,  although  he  was  very  hungry.  After 
the  idiot  had  enough  of  the  meat  he  went  across  the  serpent.  The 
other  boy  followed. 

The  boys  now  traveled  down  the  Missouri  River  until  night 
overtook  them,  when  they  lay  down.  The  next  morning  the  boys 
woke  up.  The  idiot  looked  at  'his  feet  and  he  saw  that  his  feet  were 
colored  with  red  and  blue  stripes.  "Look,"  said  the  idiot,  "I  have 
colored  feet.  I  will  not  have  to  paint  my  feet  when  we  dance  at  home. 
People  will  like  it."  But  the  other  boy  did  not  say  anything,  for 
he  knew  there  was  something  wrong.  They  went  on  until  they 
reached  another  stream  of  water,  where  they  lay  down  again  and 
slept.  This  time,  when  they  woke,  the  idiot  looked  at  .his  legs  and 
ha  found  his  legs  also  were  colored.  He  was  pleased,  for  he  thought 
that  he  would  not  have  to  paint  when  dancing.  The  next  night  they 
lay  down,  and  when  they  arose  in  the  morning  the  idiot's  body  also 
was  colored.  They  kept  on  journeying.  The  fourth  morning  the 

"Told  by  Yellow-Bear, 


8o  TRADITIONS    OF   THE   ARIKARA. 

boy  found  his  legs  had  grown  together  and  had  turned  into  the  tail  of 
a  snake.  The  other  young  man  promised  to  take  care  of  him  as 
long  as  he  could.  He  carried  the  boy  upon  his  back  to  the  nearest 
lake.  The  idiot  now  turned  into  a  Snake. 

The  next  morning,  the  Snake  told  the  boy  to  place  him  in  the 
lake;  that  if  the  fishes  were  satisfied  to  let  him  remain  with  them  he 
would  let  the  boy  know.  The  boy  put  the  Snake  into  the  lake.  The 
Snake  swam  about  the  lake  and  there  was  a  great  commotion  in  the 
water.  The  fishes  in  the  lake  did  not  seem  to  like  this  Snake  which 
had  come  among  them.  The  Snake  came  out  again,  and  the  boy 
look  it  and  put  it  upon  his  back  and  carried  it  to  another  lake.  There 
was  a  great  noise  again  in  the  lake.  The  Snake  came  out  again, 
and  said:  "Carry  me  to  the  Missouri  River  and  put  me  in. 
That  is  where  I  am  to  stay."  So  the  t>oy  took  the  Snake  down  to 
the  Missouri  River  and  put  it  into  the  river.  The  Snake  swam 
around  in  the  river  and  came  out  and  said :  "My  brother,  I  am  to 
rest  in  the  middle  of  the  Missouri  River.  Whenever  the  people  cross 
the  Missouri  River  they  must  say,  'My  brother,  let  me  step  over  you.' 
They  will  then  always  cross  over  the  river  without  any  danger  of 
drowning.  If  they  do  not  say  anything,  there  will  be  danger  of 
their  getting  drowned.  Let  them  also  give  me  presents,  throwing 
ihem  into  the  river.  Now  go  home  and  tell  my  friends  to  bring  me 
some  presents  of  pounded  corn  and  dried  buffalo  meat." 

The  boy  went  home  and  told  his  friends  what  had  happened. 
The  people  brought  blankets,  tobacco,  pounded  corn,  and  dried  meat. 
The  boy  and  some  other  people  went  to  the  river  and  there  they  gave 
presents.  The  Snake  boy  received  the  presents,  showing  himself,  so 
the  people  knew  that  the  idiot  had  turned  to  a  Snake.  Every  time 
the  men  went  on  the  war-path  they  said :  "My  brother,  we  want  to 
step  over  you.  We  are  upon  the  war-path.  See  that  none  of  our 
young  men  get  lost  in  the  river."  To-day  these  people  say  to  this 
river:  "Brother,  I  am  about  to  cross  over  you.  See  that  I  do  not 
drown."  Presents  used  to  be  given  to  the  Snake  boy  by  warriors 
when  upon  the  War-path. 

23.  THE  BOY  WHO  RECEIVED  THE  MOUSE  POWER.* 

A  long  time  ago,  when  the  Arikara  were  in  a  village  on  the  Mis- 
souri River,  the  chiefs  notified  the  people  that  they  were  going  hunt- 
ing, and  that  they  were  all  to  get  ready  to  go.  So  all  the  people  went 

*Told  by  Snowbird. 


THE    BOY   WHO    RECEIVED   THE    MOUSE    POWER.  8 1 

to  .their  caches  and  placed  there  all  the  things  that  they  did  not  care 
to  carry  with  them  on  the  journey.  Then  they  packed  their  ponies 
and  moved  on  towards  'the  west. 

One  of  the  young  men  stayed  behind  and  went  from  one  lodge 
to  another  and  finally  stayed  over  night  in  the  village.  The  next  day 
he  went  through  the  village  again,  and  he  heard  a  woman  crying. 
He  went  to  the  place  where  the  crying  came  from.  He  looked  into 
the  lodge,  and  there  was  a  woman  sitting  down  crying.  This  woman 
had  a  buffalo  robe  wrapped  around  her  and  her  'hair  was  hanging 
loosely  over  her  shoulders.  The  young  man  went  in  to  see  who  it 
was.  He  wanted  to  know  what  she  was  crying  about.  She  said : 
"I  know  that  you  are  here,  and  I  cried  to  bring  you  here.  I  have 
been  crying  for  some  time,  for  when  the  people  left  this  lodge  they 
took  my  children  with  them.  I  would  like  very  much  for  you  to  go 
after  my  children.  If  you  will  bring  my  children  back,  I  shall  call 
my  people  together  and  they  will  give  you  some  kind  of  power  that 
will  make  you  a  great  warrior."  The  young  man  wanted  to  know 
where  her  people  were.  The  woman  said  her  children  were  in  the 
sacred  buffalo  robe;  that  all  Ihe  had  to  do  to  get  the  robe  was  to  go 
to  a  man  who  had  the  robe  and  ask  him  to  let  him  see  the  robe,  and 
upon  opening  the  robe  he  would  see  a  nest  in  the  robe,  and  there  her 
children  would  be. 

It  was  customary  among  the  Arikara  to  untie  the  robe  when  any- 
body asked  that  he  might  see  it,  so  the  young  man  knew  that  he  would 
have  no  trouble  in  finding  the  children,  and  he  promised  the  woman 
that  he  would  have  her  children  back  as  soon  as  he  could.  The  young 
man  ran  in  the  direction  where  the  people  had  gone,  and  on  the 
second  night  he  came  to  the  camp  which  they  had  made.  The  young 
man  went  to  his  mother's  dpi  and  told  iher  to  give  him  a  little  meat ; 
that  he  was  in  a  hurry ;  that  he  could  not  stop ;  that  he  had  to  go  back 
to  the  village.  The  mother  gave  the  young  man  some  meat.  He 
ate  and  then  he  went  to  the  tipi  of  the  white  buffalo  robe.  The  young 
man  begged  the  keeper  of  the  white  buffalo  robe  to  let  him  see  it. 
The  keeper  of  the  robe  took  it  down  and  untied  it.  While  the  man 
was  untying  it  the  young  man  was  watching  for  the  nest.  When  he 
saw  the  nest  the  young  man  began  to  cry,  as  if  praying  to  the  white 
Buffalo,  but  he  put  his  hands  upon  the  robe,  and  upon  the  nest,  so 
that  the  man  would  not  take  any  notice  of  it.  The  young  man  stopped 
crying,  took  the  nest  with  the  young  ones,  put  them  in  his  blanket  and 
left  the  tipi. 


82  TRADITIONS   OF   THE    ARIKARA. 

Tihe  next  day,  the  young  man  arrived  at  the  village  where  the 
woman  was.  She  was  still  sitting  where  he  had  left  her.  The  young 
man  gave  the  nest  over  to  her.  The  woman  was  thankful,  and  said : 
"Now  you  have  returned  my  children.  Go  now  and  return  in  the 
night."  So  the  young  man  left  the  lodge. 

The  woman  took  her  nest  and  went  to  the  edge  of  the  lodge 
and  placed  it  there.  She  then  turned  into  a  Mouse  and  nursed  her 
young  ones.  She  went  to  the  different  holes  of  the  Mice  and  Rats, 
telling  them  of  what  the  young  man  had  done  for  her,  and  asked 
that  they  give  him  power.  The  largest  Rat  in  the  village  consented 
to  give  the  young  man  power.  He  told  the  woman  that  he  would 
have  the  Rats  and  Mice  come  into  the  lodge  in  the  night,  and  that 
:he  young  man  should  be  there,  for  they  would  talk  to  him.  The 
woman  thanked  the  Rat  for  what  he  had  <said. 

In  the  night  the  young  man  went  into  the  lodge,  and  the  woman 
was  there.  She  told  the  young  man  that  the  priest  was  to  be  there 
that  night  and  that  he  was  to  be  the  one  to  give  him  power.  So 
the  young  man  stayed.  The  woman  told  him  to  make  a  fire,  so  that 
he  could  see  what  was  done.  The  young  man  made  a  fire,  and  as 
he  took  his  seat  he  heard  the  Rats  running  around  in  the  lodge. 
Finally  they  came,  one  by  one,  in  the  form  of  human  beings,  and 
took  their  seats  around  the  fireplace.  The  man  who  acted  as  priest 
stopped,  and  said :  "My  son,  you  have  done  a  kind  act  to  one  of  my 
people  by  bringing  her  children  back.  She  wants  to  help  you,  and  I 
have  consented  to  do  this.  I  am  to  give  you  a  war-club,  and  I  am  to 
give  you  power,  so  that  you  can  turn  yourself  into  a  mouse  any  time 
that  you  want  to,  and  when  you  attack  the  enemy  and  when  they  try 
to  kill  you,  you  shall  disappear,  so  that  you  will  not  be  afraid  of  any- 
body." The  young  man  was  given  all  these  powers.  At  last  the 
priest  arose  and  called  the  young  man  up  to  him.  He  took  hold  of 
him  by  the  shoulders  and  drew  him  to  himself.  Then  the  Rat-Man 
blew  his  breath  upon  the  sides  of  the  man's  cheeks,  and  there  were 
formed  pictures  of  Mice.  The  war-club  was  given  to  him,  and  he  was 
told  that  he  was  now  powerful  and  that  he  could  go  home.  The 
young  man  took  the  club  and  a  little  box  of  medicine  they  had  given 
to  him,  and  started  to  go  out.  When  he  heard  noises  in  the  lodge  he 
turned  around,  but  the  people  had  all  disappeared.  The  woman  was 
standing  outside  the  lodge,  and  she  told  the  young  man  that  he  was 
now  her  son,  and  that  he  should  tell  his  mother  that  when  they  re- 
turned home  to  their  lodge,  if  they  should  see  any  mice  they  should 
not  kill  them,  for  they  were  the  young  man's  relatives.  The  young 


THE    BOY    AND   THE   YOUNG    HAWKS.  83 

man  started  for  the  camp.  He  traveled  for  many  days,  and  at  last 
he  reached  the  camp.  He  went  into  the  tipi  and  lay  down,  and  the 
next  morning  the  people  found  out  that  he  had  come. 

This  man  became  a  great  warrior.  He  led  many  parties  out  to 
capture  ponies,  and  when  he  went  into  the  enemy's  camp  he  turned 
himself  into  a  Mouse,  and  when  he  got  to  the  ponies  he  would  cut 
the  ropes,  then  drive  the  ponies  out  of  the  camp,  and  if  he  was  found 
out  he  again  turned  into  a  Mouse,  so  that  the  enemy  could  not  find 
him.  In  battles,  he  was  a  brave  man.  He  killed  many  enemies  with 
the  club  that  had  been  given  him.  He  became  so  bold  that  he  had  his 
own  way  about  everything  in  the  camp.  He  had  some  troubles  with 
some  of  the  men,  and  killed  them.  The  people  grew  afraid  of  him  and 
always  let  him  have  his  own  way.  At  last  he  found  his  equal  in 
another  young  man,  who  seemed  to  have  the  power  of  a  Bear,  and 
he  it  was  who  attacked  the  Mouse-Man.  These  two  fought  until  both 
of  them  fell  down  dead,  one  killed  by  the  other. 


24.    THE  BOY  AND  THE  YOUNG  HAWKS.* 

Outside  the  village  there  wandered  a  small  boy  with  his  bow 
and  arrows,  shooting  at  small  birds  and  gophers.  Day  by  day  he 
went  out  looking  for  game.  Once  he  discovered  a  hawk's  nest  with 
four  eggs  in  it.  He  went  out  there  every  day,  fearing  that  some  one 
might  take  the  eggs  away.  Finally  the  eggs  hatched  and  the  boy 
was  much  pleased  to  see  the  young  hawks.  He  brought  insects  to 
the  young  ones  for  them  to  eat.  He  did  this  every  day,  and  the  birds 
grew  and  finally  began  to  try  to  fly.  He  wanted  to  take  them  home, 
but  he  thought  he  would  wait  two  or  three  days  longer. 

When  he  went  out  to  bring  the  birds  home  he  saw  a  man  in  front 
of  him ;  so  he  ran,  for  fear  the  man  would  take  his  nest.  But  the  man 
reached  to  the  nest  first  and  the  boy  cried:  "Those  are  my  birds. 
Do  not  touch  them,  for  they  are  mine."  The  man  answered  and  told 
the  boy  to  come  in  a  hurry,  and  the  boy  came.  When  the  boy  saw 
the  man  he  was  frightened,  for  the  man  was  a  stranger.  The  man 
said :  "You  have  pleased  me  by  taking  such  good  care  of  my  sons, 
and  these  birds  are  your  brothers."  Furthermore,  the  man  told  the 
boy  that  he  had  won  much  favor  and  that  he  would  be  rewarded,  but 
he  told  the  boy  to  leave  the  nest.  The  boy  took  some  feathers  from 
the  young  hawks  to  put  on  his  arrows.  He  then  went  home,  half 
believing  that  he  was  rewarded. 

•Told  by  Strike-Enemy. 


84  TRADITIONS   OF   THE   ARIKARA. 

The  boy  came  to  be  a  good  hunter.  In  the  meanwhile  he  went  out 
on  the  war-path  with  some  others.  When  they  discovered  the  enemy, 
he  it  was  who  fought  where  ithe  arrows  were  thickest.  Thus  he  'be- 
came known  as  a  brave. 

Some  years  afterwards  he  was  known  far  and  wide,  and  even 
Lis  own  people  were  afraid  of  him.  But  finally  he  turned  around  and 
did  that  which  was  wrong  among  his  people.  Anyone  who  made 
any  attempt  to  kill  the  young  man  would  forget  it  just  as  he  was  ready 
to.  Many  a  man  tried  to  kill  him,  but  always  forgot.  He  was 
called  "Make-to-Forget."  But  one  man  was  capable  of  killing  him, 
and  he  did  so,  'because  he  aroused  the  people  so  much  by  doing  wrong 
deeds. 


25.     THE  END  OF  THE  ELK  POWER.* 

There  were  once  four  strong  young  brothers.  Only  the  oldest  one 
was  married.  He  had  a  wife  and  child.  One  day  the  men  went  to 
their  traps  to  lie  in  wait  for  eagles.  The  woman  stayed  at  home,  where 
she  was  busy  preparing  a  hide  for  clothing.  Toward  evening  the 
young  'men  returned  home,  one  by  one. 

The  wife  of  the  eldest  brother  was  missing.  They  looked  all  around. 
There  was  no  sign  of  the  woman.  The  baby  was  found  on  the  ground, 
crying,  and  the  tools  which  the  woman  had  used  were  there,  but  the 
woman  was  gone.  The  'men  believed  that  the  woman  had  been  taken 
away  captive,  and  they  grieved  for  her  as  lost.  The  baby  was  hungry 
and  cried  so  piteously  that  it  brought  tears  to  his  father's  and 
uncles'  eyes.  The  father  tried  to  comfort  him  by  feeding  him  deer 
brain  broth,  which  would  quiet  him  for  only  a  little  time.  The  oldest 
of  the  unmarried  brothers  was  so  filled  with  pity  for  the  young  one 
that  he  cried  from  eve  till  morn,  trusting  that  the  chief  would  hearken 
to  his  cry  and  help  him  and  his  brothers.  He  went  out  to  cry  near 
a  strip  of  timber  where  he  had  seen  an  old  dry  skull  of  a  buck  elk. 
For  two  nights  the  young  man  cried  near  the  skull.  On  the  second 
night  the  Elk  heard  his  cry  and  before  sunrise  the  young  man  heard 
a  voice  saying:  "I  am  well  pleased  with  your  earnest  manner  of 
pleading  for  your  loss.  I  will  help  you.  First,  I  will  say  that  your 
brother's  wife  is  alive,  but  captured  by  a  Bear  who  has  already  cap- 
tured three  other  women.  You  may  think  that  the  Bear  is  mightier 
than  I,  but  that  is  a  mistake,  as  you  will  see.  Go  home  with  the  as- 

•Told  by  White-Bear. 


THE   END   OF   THE   ELK    POWER.  85 

surance  that  I  have  given  you  all  power  that  the  chief  gave  me.  Tell 
your  brothers  to  go  home  at  once,  and  in  a  day  or  two  come  by  your- 
self and  I  will  give  you  all  instructions." 

The  brother  started  home.  By  the  time  of  his  arrival  at  the 
tillage  the  news  of  the  woman's  disappearance  had  spread.  It  caused 
great  sadness  and  wailing.  Pretty- Voice  (this  was  the  name  of  the 
eldest  unmarried  brother)  stayed  one  night,  then  started  to  where 
the  Elk  had  spoken  to  him.  All  night  Pretty- Voice  traveled,  and  by 
daylight  he  reached  the  place.  "I  am  glad  that  you  have  come,  and  I 
am  prepared  to  carry  out  my  promise,"  said  the  Elk.  Sitting  down, 
Pretty- Voice  learned  the  ceremony  of  the  Elks.  "Go  at  once,"  said 
the  Elk.  "Carry  out  my  instructions  in  full.  When  the  sun  has 
risen  full  blow  your  whistle.  No  matter  where  the  females  are, 
they  will  be  attracted  and  come  to  you.  At  the  end  of  this  strip  of 
timber  you  will  see  the  rough  bluff,  and  at  about  the  middle  you 
will  see  a  little  scattering  brush.  There  is  the  home  of  the  Bear,  and 
there  you  will  find  the  woman."  Pretty- Voice  went  to  the  end  of  the 
timber  as  he  had  been  directed.  As  instructed,  he  whistled,  one — two 
— three  times.  The  women  in  the  Bear's  den  heard  the  whistle  and 
all  rushed  outside  to  listen.  At  the  fourth  whistle  they  could  not  re- 
strain themselves.  They  rushed  toward  the  sound.  They  saw  a 
handsome  ^young  man  standing  with  his  robe  wrong  side  out.  Two 
mid-tail  eagle  feathers  were  on  his  head  and  a  long  whistle  was  in 
his  hand. 

Pretty- Voice  was  surprised  to  see  his  brother's  wife  and  three 
young  women  who  had  been  missed  for  a  long  time.  Pretty- Voice 
said,  "Nawa,  we  will  lose  no  time,  but  prepare  yourselves  to  run. 
Understand  we  are  bound  for  home."  They  started  at  a  fast  pace. 
When  they  had  gone  many  miles  one  turned  her  head  and  yelled, 
"He  is  coming !"  and  they  began  to  cry.  When  the  Bear  came  up  too 
close  Pretty- Voice  ordered  the  party  to  stop.  The  Bear  stopped  and 
sat  up  on  his  hind  legs,  heaving  heavily.  The  Bear  was  first  to  speak. 
He  said,  "Young  man,  you  will  live  if  you  let  me  have  my  women." 
"No,  I  have  captured  these  women  and  I  claim  them.  I  will  not  let 
them  go  to  you.  I  will  defend  these  women  if  you  are  intending  to 
fight,"  said  Pretty-Voice.  "Very  well,"  said  the  Bear,  "you  will 
begin  the  fight  if  you  have  any  faith  in  yourself."  "That  I  have," 
said  Pretty- Voice.  Throwing  off  his  robe  and  other  things  he  made 
his  attack  with  his  bow  and  arrow.  The  Bear  sat  up,  not  minding 
the  arrows.  Pretty- Voice  had  shot  all  his  arrows  and  the  Bear  was 
still  looking  at  him.  "Now,"  said  the  Bear,  "I  gave  you  a  chance  to 


86  TRADITIONS   OF   THE    ARIKARA. 

live,  but  you  gave  no  heed  to  my  warning.  Now  you  will  die."  Pretty- 
Voice  threw  himself  on  the  ground  and  sprang  on  his  feet  in  the  form 
of  a  full  grown  Elk,  with  antlers  like  branches  of  a  cottonwood  tree. 
The  Bear  made  a  rush  and  the  Elk  threw  his  head  down  and  struck 
the  Bear,  picking  him  up  from  the  earth.  The  Bear's  claws  lacked 
a  little  of  hitting  the  Elk's  head.  The  women  stopped  wailing  when 
they  saw  that  Pretty- Voice  was  their  savior.  "My  friend,"  said  the 
Bear,  "you  are  true  to  your  faith,  and  I  will  admit  that  you  have 
overcome  me  and  I  will  say  that  the  women  are  yours  and  I  beg 
to  be  free ;  but  I  know  that  I  am  going  to  die."  Pretty- Voice  pulled 
up  'his  head  with  a  quick  jerk  and  set  the  Bear  free.  After  throwing 
himself  on  the  ground  as  before,  he  sprang  up  a  man.  He  picked  up 
his  clothing  and  started  on. 

When  he  arrived  at  the  village  the  news  of  his  capture  of  the 
women  spread.  There  was  great  rejoicing  and  the  young  women  were 
taken  to  their  homes.  Pretty-Voice  won  great  honor.  He  lived  among 
his  people,  being  received  in  their  homes  with  great  respect.  He  was 
not  yet  a  warrior,  but  knew  he  would  have  no  difficulty  in  getting  a 
wife. 

As  he  had  received  all  the  powers  of  an  Elk,  he  thought  he  would 
use  them.  One  night  he  painted  himself  according  to  the  instructions 
the  Elk  had  given  him.  Ille,  dum  summo  tumulo  terreno  stat,  pulchram 
puellam  vidit  quam  habere  volebat.  Itaque  tibia  magica  canebat,  et 
brevi  tempore  puellam  habebat.  Hoc  faciebat  dum  puellas  pulcherrimas 
omnes,  quae  eum  vicum  incolebant,  habuisset.  Deinde  matrones  illicere 
incepit.  This  caused  bad  feeling  among  the  majority  of  the  men,  but 
a  few  paid  no  attention  to  his  doings,  thinking  that  nothing  could  be 
done  to  stop  him.  The  Indians  held  a  large  council,  and  in  this  council 
they,  including  his  three  brothers,  planned  and  agreed  to  make  an  at- 
tack and  kill  him.  One  day  he  prepared  to  practice  his  power.  Fie 
stood  on  an  earth-lodge.  The  people  began  to  flock  into  the  lodge  he 
was  standing  on,  with  their  robes  around  them  to  hide  their  weapons. 
Pretty- Voice  knew  what  was  coming  and  gave  no  heed  to  them,  trust- 
ing in  his  power.  All  at  once  the  men  rushed  out  and  began  to  shoot 
at  him.  A  few  who  favored  Pretty- Voice  called  out  that  they  were 
foolish,  as  Pretty- Voice  had  caused  no  one  bodily  pain.  The  shooting 
went  on  and  on,  but  Pretty- Voice  stood  still.  Once  in  a  while  he  shook 
his  robe  and  threw  off  the  bullets  and  arrows.  At  last  the  men  gave 
up,  seeing  that  nothing  could  harm  the  young  man. 

One  day  the  village  was  attacked  by  a  large  party  of  Sioux.  The 
inhabitants  were  being  defeated  on  every  side.  Pretty- Voice  was  tardy 


THE    END   OF   THE   ELK   POWER.  87 

in  coming  to  the  fight,  and  the  men  made  remarks  about  his  not  making 
use  of  his  power  to  fight.  He  came  in  his  own  time,  went  into  the 
enemy's  field,  with  nothing  to  defend  himself  with  but  his  whistle. 
The  Sioux  saw  that  no  arrow  or  bullet  could  harm  him,  and  knew  that 
he  was  powerful.  They  began  to  retreat.  They  were  thrown  back, 
scalped  and  stripped  of  their  weapons  and  ponies.  They  attempted  a 
second  attack,  but  were  again  thrown  back.  When  they  had  been  driven 
back  the  second  time  they  knew  that  nothing  could  be  done  to  destroy 
the  people  while  Pretty- Voice  was  living,  for  he  had  made  himself 
famous.  They  gave  up  trying  to  fight,  but  came  there  on  a  friendly 
visit. 

During  their  visit,  Pretty-Voice  saw  a  pretty  Sioux  girl  whom 
he  thought  he  would  take  for  his  wife.  So  he  went  through  his  cere- 
mony and  secured  the  girl.  He  kept  her  for  his  wife.  When  they  had 
lived  together  for  a  long  time,  loving  each  other  in  their  lodge,  the  girl 
began  to  question  Pretty- Voice  about  his  great  power.  She  said  she 
wanted  to  know  how  he  could  destroy,  and  she  said  that  if  she  could 
be  trusted  to  perform  some  duty  for  him  she  would  be  glad  to  do  so. 
Pretty- Voice  told  all  that  had  happened  to  him,  and  said  that  he  could 
be  killed  by  scraping  off  a  little  elk  horn  and  elk  hair  and  making  a 
little  incense  for  arrows  and  bullets.  "When  this  is  done,"  he  said, 
"the  bullets  will  go  through  me."  The  Sioux  girl  began  to  get  ready 
to  desert  her  husband  and  to  stir  up  her  people  to  make  another  attack 
and  kill  Pretty- Voice.  When  Pretty- Voice  had  gone  off  somewhere 
she  started  out  toward  her  country. 

On  her  arrival  she  told  her  story  and  stirred  up  her  people  to 
make  war  and  kill  Pretty- Voice,  saying  that  she  knew  his  secret.  She 
collected  the  necessary  things  and  started  out  at  the  head  of  a  war- 
party.  The  people  of  Pretty-Voice  were  moving  for  their  future  wel- 
fare when  they  heard  that  Pretty- Voice's  wife  was  missing.  Pretty- 
Voice  knew  what  was  going  to  happen.  He  had  told  his  mother  long 
before  when  in  trouble  with  his  own  tribe,  that  if  anything  should 
happen  to  him,  even  if  he  should  be  torn  to  pieces,  she  must  collect 
his  flesh  and  throw  him  into  a  stream  near  some  timber  and  then  she 
would  see  him  again. 

The  girl  camped  near  the  village  and  there  prepared  the  arrows 
and  bullets  as  she  had  learned.  A  fierce  battle  began.  The  inhabitants 
of  the  village  were  defeated,  and  in  a  short  time  Pretty- Voice  appeared. 
"There  he  comes!  To-day  you  are  lost!"  cried  the  enemy.  Pretty- 
Voice  started  after  them  as  usual  and  drove  the  enemy  a  great  dis- 
tance, but  his  body  looked  like  a  porcupine  tail  with  arrows.  The 


88  TRADITIONS   OF   THE   ARIKARA. 

bullets  and  arrows  had  so  loaded  him  that  .he  fell.  The  enemy  turned 
around  and  scalped  many  of  them.  They  mutilated  the  body  of  Pretty- 
Voice.  The  battle  ended.  The  people  went  out  to  bury  their  dead, 
and  especially  Pretty- Voice.  His  poor  mother,  crying  for  her  son, 
came  out  with  a  robe  to  collect  his  flesh  and  do  as  she  had  been  told. 
The  men  noticed  what  she  was  intending  to  do.  They  asked  her  what 
she  was  going  to  do.  She  told  all  that  Pretty- Voice  had  said,  but  the 
men  would  not  hear  of  his  coming  again,  as  he  had  done  enough  mis- 
chief. The  old  mother  insisted,  but  the  men  would  not  let  her.  As  the 
brothers  disapproved  of  her  plan  she  gave  in,  and  instead  of  burying 
his  body  they  made  a  big  fire  and  destroyed  the  body  entirely.  A  num- 
ber of  days  after  his  body  had  been  burned  to  ashes  a  pure  white  fog 
was  seen  to  arise  daily  from  that  place. 


26.    THE  ELK  RESCUES  A  WOMAN  FROM  THE  BEAR.* 

There  was  a  young  man  who  fell  in  love  with  a  certain  girl  in  a 
village.  This  girl  was  the  daughter  of  a  chief,  and  she  was  very  pretty. 
The  young  man  was  poor.  He  had  no  ponies,  no  relatives,  but  was 
often  looking  for  them.  The  young  girl  fell  in  love  with  the  young 
man,  and  so  they  planned  to  run  away.  The  young  man  took  some 
flint  stones,  bow  and  arrows,  a  knife  and  some  robes,  and  went  to  the 
girl's  lodge.  He  took  the  girl  out,  and  they  rode  on  ponies.  They 
went  off  into  a  wild  country  by  themselves.  There  they  stayed.  They 
made  a  tipi.  The  young  man  went  out  every  day  to  kill  deer,  so  that 
now  they  had  plenty  of  meat  all  the  time.  The  young  man  thought  a 
great  deal  of  his  wife.  The  only  time  he  left  her  was  in  the  daytime. 
The  young  man  killed  so  many  deer  that  the  woman  made  buckskin 
dresses  for  herself,  and  also  buckskin  leggings  for  the  man.  The 
young  man  killed  many  elk,  and  the  teeth  of  the  elk  were  put  upon  the 
buckskin  dresses.  They  made  a  big  new  tipi.  They  had  much  dried 
meat. 

One  day  the  young  man  said :  "I  will  stop  hunting.  I  will  now 
go  to  yonder  hill,  and  I  will  try  to  catch  some  eagles."  So  the  young 
man  went  up  on  a  hill,  and  he  caught  many  eagles.  He  took  them  to 
his  home.  One  time  while  he  was  in  a  den,  waiting  for  an  eagle  to 
alight  so  that  he  could  catch  it,  somebody  came  to  his  camping  place 
and  took  away  his  wife.  This  being  was  a  Bear.  The  Bear  had  turned 
into  a  man  and  had  come  to  the  camp.  He  had  a  robe  about  his  shoul- 

•Told  by  Antelope. 


THE   ELK    RESCUES    A   WOMAN    FROM    A    BEAR.  89 

ders,  bear's  claws  about  his  neck,  and  he  smelled  so  fine  that  the  woman 
could  not  help  but  like  him.  When  the  man  started  to  go  the  woman 
wanted  to  follow  him.  She  finally  left  everything  that  she  had  and 
followed  the  man.  This  man  was  a  Bear,  and  he  led  her  into  a  den 
where  there  were  a  dozen  or  more  women  that  he  had  taken  from  their 
husbands.  In  the  evening,  the  young  man  got  out  from  his  cave,  went 
to  his  camp,  and  found  his  wife  gone,  but  everything  else  was  in  its 
place.  The  eagles  that  he  had  killed  were  there.  He  knew  by  this  that 
if  the  enemy  had  taken  her  they  would  have  taken  the  eagles  too.  So 
he  hunted  and  hunted  and  yelled.  At  last  he  gave  out.  He  went  along 
the  timber  and  finally  an  Elk  found  him. 

The  young  man  told  the  Elk  that  he  had  lost  his  wife;  that  he 
thought  a  great  deal  of  her;  and  that  now  he  was  about  dead  from 
hunting  her.  The  Elk  told  him  that  he  was  going  to  help  him  to  get 
his  wife  back,  but  that  he  would  have  to  fight.  The  Elk  taught  the 
man  how  to  transform  himself  into  an  Elk.  He  also  gave  him  a  whistle, 
and  told  him  that  he  whistled  when  he  wanted  female  Elk  to  come  to 
him,  and  that  when  he  whistled  they  all  rushed  to  him.  The  Elk  told 
the  young  man  to  remain  in  the  timber ;  that  he  would  go  and  watch 
for  the  Bear ;  and  that  when  the  Bear  should  be  gone,  he  would  come 
and  let  him  know,  so  that  the  young  man  might  go  and  blow  the  whis- 
tle, while  the  Bear  was  gone.  The  Bear  left  his  den  and  went  out  for 
a  long  distance.  The  Elk  knew  this.  It  came  and  told  the  young  man. 
The  young  man  went  up  close  to  the  place  where  the  den  was  and  blew 
the  whistle.  As  soon  as  his  wife  heard  the  whistle  she  said,  "Women, 
let  us  go ;  that  is  my  husband."  Some  of  the  women  were  afraid  to  go, 
for  they  were  afraid  of  the  Bear ;  but  the  young  man  kept  on  whistling, 
and  when  the  women  heard  it  again  they  all  rose  and  walked  out  of  the 
den.  They  followed  the  young  man's  wife,  who  was  now  running  to 
where  the  young  man  was  standing.  The  young  man  saw  his  wife  and 
was  happy.  He  embraced  her,  and  said,  "Go,  I  will  remain  behind, 
for  the  Bear  will  surely  come  after  you." 

The  Elk  now  came,  and  said:  "The  Bear  is  coming.  Watch. 
Fix  your  bow  and  arrows  so  that  you  can  shoot  the  Bear,  while  I  put  my 
head  down  and  thus  make  a  kind  of  barrier  so  that  he  can  not  get 
through,  on  account  of  my  horns."  The  Bear  came,  and  as  he  at- 
tacked the  Elk  the  Elk  put  his  head  down  so  that  the  Bear  could  not 
get  through,  and  as  the  Elk  began  to  lift  its  head  up  it  brought  its 
head  and  the  whole  weight  of  its  horns  upon  the  Bear,  thus  sticking 
its  horns  into  the  Bear's  body,  while  the  young  man  shot  at  the  Bear 
with  his  arrows.  They  killed  the  Bear.  The  Elk  now  turned  to  the 


90  TRADITIONS   OF   THE    ARIKARA. 

young  man,  and  said,  "I  shall  now  go  to  my  place."  But  the  young 
man  said,  "No,  I  shall  only  take  my  wife ;  you  take  the  other  women.'' 
So  the  Elk  took  the  other  women,  and  they  all  turned  into  Elk.  For 
this  reason,  when  a  male  elk  whistles,  all  the  female  elk  run  to  him. 


2T.    THE  BOY  AND  THE  ELK.* 

There  was  a  young  man  in  the  Arikara  village  who  was  very 
handsome.  He  tried  to  marry,  'but  the  girls  all  seemed  to  hate  him. 
He  went  off  to  a  hilly  country  where  there  was  a  lake.  On  the  west 
side  of  the  lake  was  a  skull  of  an  animal.  He  placed  himself  by  the 
skull  and  began  to  cry. 

On  the  second  night  an  Elk  came  to  the  boy,  but  soon  disappeared. 
In  a  short  time  the  boy  heard  the  clear,  beautiful  notes  of  a  flute.  The 
sound  of  the  flute  came  nearer  and  nearer  the  boy,  until  it  came  to 
where  he  stood.  There  stood  before  him  an  Elk.  The  Elk  now  spoke 
to  him,  and  said :  "My  brother,  that  is  my  skull  before  you.  I  know 
what  you  are  crying  for.  The  women  do  not  like  you,  and  you  wish 
to  be  liked  by  them.  I  now  take  pity  upon  you.  Take  the  teeth  from 
this  skull.  Wear  the  large  ones  about  your  neck.  Wear  the  others  in 
your  ears.  I  give  you  a  flute.  Go  to  the  village  of  your  people.  Blow 
this  flute,  and  you  will  see  the  young  girls  coming  to  you."  The  young 
man  received  the  flute  and  also  pulled  the  teeth  from  the  skull.  He 
went  home  and  did  as  he  was  told  to  do. 

He  tried  his  flute,  and  the  young  girls  came  to  him.  This  he  tried 
several  times,  until  he  was  married.  Women  also  came  to  him.  The 
men  did  not  like  this,  so  they  gathered  together  and  agreed  to  kill  him. 
In  the  evening  the  men  went  out  and  sat  around  with  their  bows  and 
arrows.  The  man  came  out  from  his  tipi  and  walked  outside  the 
camp,  blowing  his  flute.  The  women  started  to  run  to  him.  The  war- 
cry  was  raised  and  the  men  closed  in  on  the  boy,  killing  him.  One  of 
the  boy's  relatives  took  the  teeth  from  his  neck  and  ears,  and  also  the 
flute.  The  relatives  of  the  boy  were  afraid  to  bury  the  boy,  so  they 
left  him  where  he  was  killed.  The  boy  lay  there  for  several  days,  but 
one  night  he  came  to  the  tipi  of  his  mother.  He  woke  her  up  and  told 
her  that  he  had  returned.  His  mother  did  not  believe  it.  But  when 
she  made  a  fire  she  saw  her  son  sitting  there.  The  son  then  said: 
"Mother,  go  to  the  society  of  Young-Dogs,  and  tell  them  to  give  me 

•Told  by  White-Bear. 


some  tobacco,  so  that  I  may  smoke."  The  mother  went  to  the  tipi  and 
they  gave  her  the  tobacco.  She  gave  the  tobacco  to  her  son,  who 
smoked,  and  said,  "This  smoke  is  good." 

The  men  in  the  village  were  afraid.  They  thought  the  man  would 
take  revenge  and  kill  some  of  them.  The  boy  did  not  go  out  much, 
and  the  people  doubted  that  he  was  back  and  alive.  Some  of  the  men 
went  to  the  tipi  to  see  if  the  boy  was  home  and  alive.  The  men  saw 
the  boy,  and  they  became  afraid.  One  day  the  boy  sent  for  all  his 
nearest  kin,  and  said :  "My  relatives,  my  heart  is  poor,  for  these  peo- 
ple killed  me.  I  do  not  want  to  live  here  any  more.  Will  you  go  with 
me  where  I  am  going?"  All  said,  "Yes."  So  the  boy  went  and  caught 
his  pony.  The  others  did  the  same.  Men,  women,  and  children  fol- 
lowed the  boy.  He  went  towards  the  river  and  told  the  people  to  fol- 
low him  and  they  obeyed.  They  went  into  the  water,  and  as  they  got 
into  the  water  they  began  to  disappear.  They  all  turned  into  some  kind 
of  animal  that  lived  in  the  water.  The  young  man  who  had  the  flute 
and  elk's  teeth  did  not  go,  so  he  was  the  only  one  who  lived. 


28.    THE  COYOTE,  THE  GIRL,  AND  THE  MAGIC  WINDPIPE.* 

A  long  time  ago  there  lived  a  beautiful  girl  who  had  her  lodge 
in  the  center  of  the  timber.  She  loved  nobody,  but  she  always  had 
plenty  of  buffalo  meat,  and  plenty  to  eat.  She  had  some  wonderful 
bundles  hung  up  in  her  lodge. 

One  day  as  she  was  eating  in  her  lodge  the  Coyote  visited  her.  He 
saw  that  she  had  plenty  of  meat,  so  he  made  his  home  with  her.  Every 
day  they  had  meat.  The  Coyote  was  now  the  girl's  errand  man,  and 
made  fires  for  her  and  carried  water  for  her,  One  day  the  girl  was  up 
early  in  the  morning,  and  she  said:  "My  uncle  (Coyote),  we  are  out 
of  meat.  I  want  fresh  meat.  My  brothers  will  be  here  to-day,  and  I 
want  you  to  stay  on  the  north  side  of  the  entrance  and  cover  your  head 
up  with  your  buffalo  robe,  and  not  to  watch."  The  girl  swept  out  the 
lodge,  placed  some  hot  coals  between  the  altar  and  the  fireplace,  and 
put  some  sweet  grass  upon  the  coals.  As  the  smoke  arose  from  the 
coals  she  went  to  the  sacred  bundle,  and  from  it  took  the  windpipe  of  a 
buffalo,  which  was  round,  and  small  at  one  end  and  large  at  the  other 
end.  She  waved  this  over  the  smoke,  then  took  it  and  turned  it  upside 
down  so  that  dust  came  out  from  it,  and  as  the  dust  fell  out  it  turned 


•Told  by  Antelope. 


92  TRADITIONS   OF   THE   ARIKARA. 

into  seven  young  men,  who  were  'her  brothers.  On  the  north  side, 
where  the  sacred  bundle  hung,  were  several  bows  and  arrows.  These 
bows  and  arrows  the  brothers  took  down.  When  the  boys  took  their 
bows  and  arrows  the  girl  put  her  buffalo  robe  about  her.  She  went 
up  on  to  the  lodge.  She  gave  one  yell  toward  the  north,  moved  toward 
the  west,  moved  toward  the  south,  and  then  the  buffalo  came,  from 
the  north  and  from  the  west.  She  went  back  into  the  lodge,  and  her 
brothers  began  to  kill  the  buffalo.  They  killed  so  many  buffalo  that 
the  buffalo  finally  ran  off.  The  brothers  went  into  the  lodge  and  stood 
in  a  row  on  the  north  side.  The  girl  took  some  hot  coals  and  placed 
them  west  of  the  fireplace,  put  some  medicine  and  sweet  grass  upon 
them,  and  each  brother,  when  his  turn  came,  passed  his  bow  and  arrows 
through  the  smoke  and  laid  them  by  the  coals.  Then  they  let  the  smoke 
pass  through  their  bows.  Then  one  stepped  to  the  south  of  the  coals 
and  stopped ;  he  finally  disappeared.  After  that  all  disappeared.  The 
girl  took  the  windpipe,  passed  it  over  the  smoke,  then  put  her  hand  on 
the  ground,  got  the  dust  together,  and  put  it  back  into  the  windpipe. 
She  passed  the  windpipe  over  the  smoke,  tied  it,  and  hung  it  up  in  its 
place  again.  She  even  took  the  bows  and  arrows,  passed  them  over  the 
smoke  and  threw  them  upon  the  ground.  They  became  tiny  bows  and 
grass  arrows.  These  she  hung  up  by  the  bundle  again. 

While  all  this  was  going  on  the  Coyote  had  one  eye  open.  After 
the  girl  was  through  with  the  performance  she  told  the  Coyote  to  come 
out.  She  went  out  with  the  Coyote  and  they  skinned  the  buffalo.  They 
brought  the  meat  into  the  lodge,  and  left  the  hides  outside.  Every  day 
the  girl  and  the  Coyote  jerked  the  meat.  The  Coyote  laid  the  bones 
around  the  fireplace  and  roasted  them.  When  the  Coyote  ate  the  roast 
meat  that  was  cooked  he  would  think  of  his  hungry  children  far  away. 
At  last  he  decided  to  steal  the  windpipe  that  contained  the  young  men 
and  to  take  it  far  away  into  his  country,  so  that  he  could  call  the  buffalo 
and  have  the  young  men  to  kill  them.  He  said  to  himself:  "If  I  find 
the  enemy's  camp  I  will  attack  them.  I  will  turn  that  windpipe  upside 
down  and  those  brothers  will  come  out,  and  they  will  fight  for  me. 
The  people  will  think  that  I  am  a  wonderful  man."  One  day  the 
Coyote  asked  the  girl  if  her  seven  brothers  in  the  windpipe  were  the 
only  ones  there.  She  said,  "No,  for,  if  I  am  attacked,  I  turn  that  wind- 
pipe upside  down  and  there  will  be  many  young  men,  and  my  seven 
brothers  will  lead  them  out  and  they  will  fight  for  me."  The  Coyote 
said  to  himself,  "That  is  good ;  I  will  steal  it."  So  the  Coyote  made 
up  his  mind  to  steal  the  windpipe  that  night.  The  girl  knew  what  the 


THE  COYOTE,  THE  GIRL,  AND  THE  MAGIC  WINDPIPE.         93 

Coyote  was  planning  all  the  time,  but  she  allowed  him  to  steal  it.  The 
Coyote  went  up  to  the  windpipe,  took  it  down  and  went  out  of  the 
lodge,  to  the  north.  He  traveled  far.  He  thought,  "I  am  now  far  away 
from  the  girl ;  I  will  lie  down  by  the  side  of  this  log  and  sleep."  The 
girl  knew  just  where  the  Coyote  had  lain  down,  and  so  she  had  her 
brothers  bring  the  Coyote  back  and  place  him  at  the  ridge  just  before 
the  entrance  of  the  lodge,  on  the  north  side.  In  the  morning  the  girl 
got  up,  went  to  the  Coyote  and  waked  him.  When  the  Coyote  awoke 
he  found  himself  in  the  lodge.  He  said:  "My  niece,  I  thought  the 
enemy  were  coming,  so  I  took  this  thing  down,  so  that  I  could  put  the 
brothers  outside  so  that  they  could  fight  for  us.  I  must  have  gone  to 
sleep  here.  Put  it  back."  Again  the  Coyote  thought,  "Well,  I  will 
stay,  and  I  will  yet  steal  this  windpipe."  So  one  night  he  took  the 
windpipe  down  again  and  went  off.  He  went  until  he  came  to  a  place 
where  there  were  some  ashes  where  timber  had  been  burned.  He  lay 
down  to  rest.  The  girl  told  'her  brothers  to  bring  him  back  and  place 
him  outside  of  the  lodge,  where  there  was  a  pile  of  ashes.  She  went 
out  in  the  morning,  waked  him,  and  the  Coyote,  when  he  awoke,  found 
himself  by  the  lodge.  "My  niece,"  he  said,  "I  took  this  thing  down, 
for  there  was  a  war-party  coming  to  attack  us.  I  went  to  meet  the 
war-party  and  they  ran  away,  and  I  came  back  and  lay  down  here,  for 
I  was  tired."  The  third  time  he  tried  to  steal  the  windpipe,  but  again 
he  failed.  The  fourth  time,  the  girl  let  the  Coyote  carry  the  thing  off. 
So  the  Coyote  went  off,  and  the  girl  did  not  have  him  brought  back. 
He  became  hungry,  and  as  he  saw  a  village  he  thought  to  himself,  "If 
I  do  this  wonderful  thing  to  these  people  they  will  find  out  that  I  am 
wonderful  and  they  will  take  me  from  one  lodge  to  another  to  feed  me." 
So  the  Coyote  went  up  on  the  hill.  He  commenced  to  howl  at  the  peo- 
ple in  the  village  to  come  and  kick  with  him.  He  thought  that  if  he 
could  get  them  to  kick  with  him  he  would  turn  the  windpipe  upside 
down  and  the  young  men  would  run.  The  young  men  in  the  village 
said :  "That  fellow  is  howling  for  us  to  come  and  kick  with  him.  Let 
us  go  up  and  kick  with  him."  So  several  young  men  went  up  on  the 
hill  where  the  Coyote  was.  The  Coyote  took  the  windpipe  and  turned 
it  upside  down,  but  instead  of  dust  and  the  boys  coming  out,  a  swarm 
of  bumblebees  came  out,  and  they  commenced  to  sting  the  Coyote  all 
over.  The  boys  continued  to  kick  him.  The  Coyote  began  to  beg  them 
not  to  kick.  The  young  men  ran  into  the  timber  and  the  bees  left  the 
Coyote  and  went  up  into  a  hollow  tree.  There  they  stayed.  The 
Coyote  went  off  as  a  coyote.  The  bees  stayed  in  the  timber,  as  bees. 


94  TRADITIONS   OF   THE   ARIKARA. 

29.    THE  BUFFALO  WIFE  AND  THE  JAVELIN  GAME.* 

A  long  time  ago  there  was  a  village  upon  the  Missouri  River. 
In  this  village  was  a  young  man  who  was  well-to-do.  He  was  hand- 
some, but  did  not  care  for  women.  He  seemed  to  be  successful  in 
all  his  undertakings.  In  hunting  he  killed  many  deer  and  antelope. 
He  dug  holes  upon  high  hills  and  covered  them  with  willows  and 
placed  carcasses  of  rabbits  or  some  fresh  meat  on  them.  Magpies 
would  come  there  and  eat  of  the  meat,  then  eagles  would  light  there, 
so  that  he  dragged  them  in.  People  got  to  calling  him  "Man-Who- 
Kills-Game-Easily." 

One  day  he  went  hunting,  and  as  he  climbed  up  on  a  high  hill 
he  saw  'somebody  coming.  The  boy  lay  down  upon  the  hill  and  went 
to  sleep.  When  he  awoke  the  sun  had  gone  down,  and  it  was  night. 
He  lay  down  again  and  went  to  sleep.  He  saw  a  buffalo  cow  sitting 
upon  a  prairie  and  two  bulls  were  standing  back  of  her,  and  each 
bull  was  saying,  "I  will  ring  her."  The  boy  thought  that  he  was 
standing  by  looking  on.  When  the  bulls  ran  to  where  the  buffalo 
cow  was  sitting  they  turned  into  sticks  and  the  boy  also  saw  that 
the  cow  had  turned  to  a  ring.  The  boy,  in  his  dream,  picked  up  each 
stick  and  examined  it,  so  that  he  knew  just  how  they  were  made. 
He  also  thought  he  picked  up  the  ring  and  examined  it.  The  next 
morning  he  woke  up.  He  looked  where  he  had  seen  a  person  the 
day  before  and  'he  saw  something  there.  This  time  it  was  not  a  per- 
son, but  a  buffalo  cow.  The  cow  came  and  stopped  on  a  prairie. 
She  sat  down.  The  boy  went  down  from  the  hill,  for  the  cow  was 
by  it.  The  boy  could  see  no  other  cow.  Bovi  appropinquavit 
quacum,  cum  benigna  videretur,  concubuit.  When  he  stood  back 
the  cow  disappeared.  The  boy  looked  into  the  grass  and 'there  was 
the  ring  he  had  dreamed  of.  He  picked  up  the  ring  and  went  home. 
He  wore  it  upon  his  wrist.  Every  night  he  dreamed  about  the 
sticks,  so  he  went  out  one  day  and  cut  ash  timber  and  made  the  sticks. 
Every  morning  the  young  man  used  to  go  outside  the  village  and  call 
out,  "I  have  sticks  here  to  play  with !"  The  young  men  of  the  village 
came  out  and  played  the  game.  Some  of  them  would  rather  play 
the  game  than  eat.  This  particular  man  was  skillful  in  playing  the 
game.  He  seemed  to  be  the  only  one  who  could  catch  the  ring.  He 
won  many  things,  such  as  eagle  feathers,  wampum,  beads  and  many 
other  things.  The  game  became  very  popular.  Men  came  from 
their  homes  and  played  all  day  with  the  sticks. 

•Told  by  Hawk. 


THE    BUFFALO    WIFE   AND   THE    JAVELIN    GAME.  95 

One  day  the  boy  took  his  bow  and  arrows  and  went  hunting  for 
game.  The  game  generally  was  plentiful,  but  on  this  hunt  the  boy 
failed  to  find  any  game.  He  kept  on  going  south  until  he  came  to 
a  valley  where  there  was  a  large  stream  of  water.  There  in  the  valley 
he  saw  a  person.  He  approached  and  saw  that  the  person  was  an 
old  woman.  The  young  man  spoke  to  the  old  woman,  and  she  said : 
"My  grandson,  I  am  weak.  Take  pity  on  me.  Carry  me  across 
the  river,  that  I  may  go  out  to  the  village."  The  young  man  told  her 
to  walk  and  that  he  would  hold  her  while  she  crossed  the  river.  But 
the  old  woman  said:  "No,  my  grandson;  put  me  upon  your  back, 
take  me  across,  and  set  me  upon  that  nice  grass  on  the  other  side." 
The  young  man  gave  in,  and  he  put  the  old  woman  upon  his  back 
and  waded  the  river.  After  the  boy  had  crossed  the  river  he  said, 
"Well,  you  had  better  get  off."  The  old  woman  said,  "My  grand- 
son, take  me  a  little  further."  So  the  boy  went  on.  When  the  boy 
stopped  to  put  the  old  woman  down  she  laughed,  and  said :  "No,  my 
grandson ;  you  cannot  put  me  down ;  I  am  your  wife  now."  The  boy 
became  furious  and  tried  to  throw  the  old  woman  off,  but  she  was 
fast  to  his  back.  The  boy  stuck  her  with  his  knife  and  tried  hard 
to  get  her  off,  but  the  old  woman  stuck  on  and  laughed  at  the  boy. 
The  old  woman  said:  "Grandson,  you  might  as  well  go  home,  for 
I  am  to  stay  with  you  always.  Let  the  young  men  see  you  carry  an 
old  woman.  You  are  so  proud  that  you  do  not  look  at  the  women." 
The  young  man  made  up  his  mind  to  go  home.  So  he  went  home 
with  the  old  woman  upon  his  back. 

People  looked  at  the  young  man  coming  into  camp  with  an  old 
woman  upon  his  back.  Children  crowded  about  him  and  followed 
the  boy  through  the  village.  He  went  into  his  lodge  and  told  his 
friends  what  had  happened  to  him.  The  people  placed  the  young 
man  in  the  lodge  and  medicineHmen  were  sent  for.  All  the  medicine- 
men failed  to  get  the  old  woman  off  the  young  man's  back.  While 
the  people  crowded  around,  a  poor  boy  came  and  stood  with  the 
people.  He  spoke  out  and  said,  "I  can  take  the  old  woman  from 
that  young  man's  back."  Then  he  disappeared.  The  people  heard 
the  poor  boy  speak,  and  the  people  told  the  relatives  what  the  poor 
boy  said.  The  poor  boy  was  living  in  a  shelter  with  his  grandmother. 
The  boy  spoke  to  his  grandmother,  and  said :  "Grandmother,  the 
people  are  coming  after  me  to  take  the  woman  off  from  the  boy.  I 
can  take  her  off."  The  old  woman  felt  sorry  for  her  grandson,  not 
knowing  that  the  boy  had  powers  to  take  the  old  woman  off.  The 
relatives  of  the  boy  came  and  brought  with  them  the  medicine-men's 


96  TRADITIONS   OF   THE   ARIKARA. 

pipe.  The  men  stood  before  the  boy,  holding  the  pipe  before  him. 
The  boy  reached  and  took  it.  The  people  thanked  the  boy  for  taking 
it.  The  boy  then  took  his  bow  and  four  arrows  of  different  colors. 
He  put  his  old  robe  on,  holding  his  bow  and  arrows  in  his  left  'hand. 
He  went  into  the  lodge  of  the  young  man  with  the  old  woman  upon 
his  back. 

No  sooner  had  the  boy  entered  the  lodge  than  the  old  woman  on 
the  man's  back  became  scared.  She  did  not  talk  much.  The  boy 
walked  up  and  said:  "Woman,  you  did  wrong.  You  were  sent  for 
a  purpose,  and  instead  of  doing  what  you  were  told,  you  turned 
into  a  woman  and  became  fast  upon  the  young  man.  You  came  from 
the  Buffalo  with  a  message  and  now  you  are  an  old  woman  stuck 
upon  the  back  of  this  young  man.  I  shall  take  you  off.  These  arrows 
are  from  my  father,  Lightning.  These  flint  points  wi*ll  be  the  ones  that 
will  take  you  off."  The  boy  then  ran  around  the  lodge.  Taking  the 
black  arrow,  he  shot  at  the  woman  under  the  shoulder.  The  arrow 
struck  the  woman  and  split  her  in  two.  taking  off  a  part  of  the  boy's 
flesh.  The  boy  ran  around  again.  This  time  he  took  the  red  arrow  and 
shot  the  woman  under  the  chin,  taking  her  entirely  off  from  the  boy. 
The  boy  then  ran  around  again,  taking  a  white  arrow.  He  placed 
the  arrow  upon  the  back  of  the  boy.  Again  he  ran,  and  this  time 
the  boy  took  the  yellow  arrow  and  placed  it  upon  the  sore  place  of  the 
boy's  back.  He  ran  again,  and  took  the  arrow  off.  He  also  took 
the  other  two  arrows,  and  said:  "People,  take  the  old  woman  out- 
side and  place  her  upon  a  big  fire!"  The  boy  went  out  and  went  to 
this  grandmother's.  They  made  a  big  fire,  placed  the  old  woman 
upon  it,  and  burned  her. 

The  people  took  some  gifts  to  the  poor  boy.  The  next  morning 
an  old  woman  went  out  of  the  lodge  and  heard  a  woman  crying  at 
the  entrance.  It  was  near  where  the  woman  was  burned.  A  voice 
was  also  heard  to  say:  "Your  father  threw  you  away.  He  burned 
you.  You  must  not  cry."  The  young  man  heard  it,  and  began  to 
think.  He  would  say  to  himself:  "I  have  never  been  with  any 
woman.  I  do  not  understand  this  talk."  The  next  night  the  child  was 
again  heard  crying,  and  towards  morning  the  young  man  again  heard 
the  talk.  The  young  man  now  felt  for  the  ring  he  had,  and  it  was 
gone.  The  next  night  the  boy  thought  of  the  woman's  voice  and 
lay  awake.  He  did  not  hear  her  any  more,  so  he  went  to  sleep.  In 
his  dream  he  saw  himself  playing  with  the  stick,  and  every  time  he 
hooked  the  ring  he  thought  he  was  with  a  woman. 


THE    BUFFALO   WIFE   AND   THE   JAVELIN    GAME.  97 

Some  one  went  out  of  the  lodge,  and  there,  where  the  ashes  were, 
was  a  new  white  tipi,  and  inside  was  a  woman  with  a  child  upon 
her  lap,  talking  to  it.  In  the  evening,  the  people  went  out  to  see  the 
tipi,  but  there  was  no  tipi.  The  young  man  was  now  well.  He 
made  up  his  mind  to  go  out  and  see  the  tipi.  When  the  child  began 
to  cry,  the  young  man  went  out  to  see  the  tipi,  and  as  'he  went  out 
a  woman  with  a  new  buffalo  robe  passed  by  him,  leading  a  child. 
The  young  man  went  into  the  lodge  and  gathered  up  many  eagle 
feathers  and  made  a  bundle  of  them.  This  he  put  upon  his  back,  and 
went  out  of  the  lodge,  following  the  woman  and  the  child.  The 
woman  had  made  the  young  man  follow  her.  By  daylight  the  young 
man  could  see  footprints  of  the  woman  and  the  child.  He  now  saw 
the  woman  and  the  child  walking  tip  the  hill.  The  young  man  ran 
to  catch  up  with  them,  but  as  he  got  to  the  top  of  the  hill  he  saw 
the  woman  and  child  walking,  but  this  time  they  were  Buffalo.  The 
young  man  ran  after  them.  Once  in  a  while  the  young  calf  would 
run  back,  hop  around  the  man,  then  return  to  his  mother.  When 
the  calf  would  catch  up  with  his  mother  he  would  say:  "Mother, 
let  us  go  slow.  Father  is  tired."  The  Buffalo  cow  would  say:  "No, 
my  son,  you  must  not  run  to  that  man ;  he  put  us  into  the  fire."  In 
the  night,  the  man  saw  a  tipi  near  a  river.  He  went  to  it.  The  calf 
came  out  and  said,  "Father,  my  mother  said  you  were  to  lie  down 
outside."  The  young  man  lay  down  outside  and  went  to  sleep.  When 
he  awoke  the  next  morning  the  tipi  was  gone.  So  he  got  up  and 
followed  the  Buffalo.  Every  time  the  cow  came  to  a  stream  of  water 
she  would  rush  in  and  lay  a  covering  of  dust  over  it,  so  that  the 
water  was  hidden.  The  dust  layer  would  be  about  two  inches  deep, 
so  that  the  man  could  walk  over  it.  The  calf  came  to  the  man  and 
said,  "Father,  do  you  want  to  drink?"  The  man  said,  "I  am  dying, 
for  my  throat  is  dry."  The  calf  told  the  man  that  he  would  stick 
his  foot  through  the  crust  of  dust,  so  that  he  could  drink  when  he 
came  to  the  little  hole;  that  when  he  was  through  he  must  cover  up 
the  hole.  The  man  found  the  hole  and  drank.  He  also  washed  his 
face  and  head.  He  first  thought:  "What  a  little  hole.  Can  I  get 
enough  to  drink?"  But  he  was  soon  filled,  and  thought  it  wonderful 
that  a  little  hole  like  that  should  hold  so  much  water.  The  man  felt 
refreshed  and  ran  on  after  the  Buffalo.  In  the  night  the  man  again 
saw  the  tipi,  and  he  knew  that  it  was  the  Buffalo  tipi.  He  went  to  it, 
and  the  calf  came  out,  and  said,  "Father,  my  mother  says  you  are  to 
come  into  the  tipi  and  lie  down  by  the  entrance."  So  the  man  went 


98  TRADITIONS    OF   THE   ARIKARA. 

into  the  tipi  and  lay  down  by  the  entrance.  When  he  woke  up, 
the  tipi  was  gone.  He  went  on  west  and  saw  the  Buffalo  cow  going 
with  the  calf.  The  calf  went  back  and  met  the  man,  and  said,  "My 
father,  are  you  hungry?"  The  man  said,  "Yes,  I  am  starving."  The 
calf  said:  "Watch  me.  I  will  drop  something  and  you  are  to  pick 
it  up  and  eat  it.  When  you  have  eaten  enough  put  it  away  and  eat 
it  when  you  are  hungry."  The  calf  ran,  and  all  at  once  he  stopped. 
His  tail  went  up  and  he  dropped  a  chip.  The  man  picked  up  the  chip 
when  he  came  to  it,  and  to  his  surprise  it  was  pemmican.  It  was 
not  a  very  large  piece.  It  seemed  to  have  more  fat  in  it  than  meat. 
As  the  man  took  a  bite  he  thought  the  piece  was  too  small  to  satisfy 
his  hunger,  but  as  he  ate,  it  seemed  to  grow  larger.  It  was  made 
from  a  whole  buffalo.  That  evening  the  man  went  into  the  tipi.  He 
was  told  by  the  boy  Buffalo  that  his  mother  had  said  his  father  was  to 
sit  by  her.  So  the  man  walked  up  where  the  woman  sat  and  sat  down 
by  her.  In  the  night  they  slept  together.  The  boy  was  very  happy. 
Next  morning  the  boy  got  up  and  played  with  his  father.  When 
the  woman  got  up  she  shook  her  robe  and  wrapped  herself  in  it,  and 
there  she  stood,  a  Buffalo.  The  tipi  disappeared.  The  boy  was  a 
Buffalo  calf.  The  three  now  walked  on,  and  the  woman  spoke  to  -the 
man,  and  said,  "On  yonder  hill  sits  this  boy's  grandfather,  who  is 
waiting  for  us." 

When  they  arrived  at  the  hill  he  saw  the  Buffalo  bull  sitting 
upon  the  hill.  When  the  Buffalo  bull  saw  them  coming  he  stood 
up,  stretched,  and  said :  "So  you  people  have  come  at  last.  I  have 
been  waiting  here  for  you."  The  man  then  took  two  eagle  feathers 
and  tied  them  upon  the  horns  of  the  Buffalo  bull.  He  shook  his 
head  and  jumped  around  to  see  the  feathers  wave.  "Go,"  said  the 
Buffalo  bull.  "This  is  what  we  want.  You  will  see  two  bulls  sitting 
on  yonder  hill.  Give  them  presents  and  they  will  be  glad  to  get  them." 
So  they  went  on,  and  when  they  got  to  the  hill  they  saw  the  two 
bulls.  The  young  man  went  up  to  the  bulls  and  put  his  feathers  upon 
their  shaggy  heads.  They  also  ran  and  jumped  about,  shaking  their 
heads.  "Go,"  they  said.  "On  yonder  hill  sit  three  bulls  who  are 
waiting  for  you.  Make  them  glad  by  giving  them  presents."  So 
they  went  on  again.  They  came  to  the  hill  and  the  three  bulls  sat 
there.  The  young  man  put  feathers  upon  their  shaggy  heads.  They 
also  jumped  around  and  were  thankful.  "Go,"  they  said.  "On  yonder 
hill  sit  four  Buffalo  bulls,  who  are  chiefs  of  the  Buffalo  camp."  The 
young  man  took  his  feathers  and  put  them  upon  the  heads  of  the 


THE    BUFFALO    WIFE   AND   THE   JAVELIN    GAME.  99 

Buffalo.     The  Buffalo  jumped  around  and  shook  their  shaggy  heads, 
each  looking  at  the  other's  feathers,  until  they  finally  locked  horns. 

The  man,  the  Buffalo  cow,  and  the  boy  were  told  to  go  and  enter 
the  village  of  the  Buffalo.  They  went  and  entered  and  drove  off 
Buffalo,  but  as  the  man  did  not  have  enough  feathers  to  go  around,  the 
Buffalo  became  mad.  Some  said,  "We  can  not  kill  him,  for  he  has 
not  enough."  But  others  said,  "We  must  kill  him,  for  he  burned 
our  messenger."  Some  said,  "We  can  not  kill  him,  for  the  messenger 
did  wrong  by  turning  to  an  old  woman  and  sticking  onto  the  young 
man."  The  Buffalo  were  angry.  They  told  the  woman  to  tell  the 
man  to  sit  upon  the  hill  until  it  was  decided  what  should  be  done 
with  him.  The  young  man  went  upon  the  hill,  took  from  his  buffalo 
belt  a  flint  stone  knife  and  stuck  it  in  the  ground.  As  he  did  so  he 
called  upon  the  gods  in  the  ground  to  form  stone  around  where  he 
sat.  The  young  man  seemed  to  know  what  was  coming. 

The  en  If  soon  came  and  told  the  man  that  the  Buffalo  intended 
to  kill  him,  for  the  people  had  burned  his  mother.  The  calf  told  him 
that  there  were  Buffalo  who  took  his  part,  but  as  they  were  few  in 
number  they  could  do  nothing;  that  the  woman  had  done  wrong  by 
turning  into  an  old  woman  and  causing  him  trouble,  but  this  story 
was  of  no  avail,  for  the  Buffalo  were  determined  to  kill  the  young 
man.  The  man  took  his  seat  upon  the  hill  as  he  was  requested.  The 
calf  said :  "Father,  I  am  to  run  a  race  with  three  other  calves.  I  have 
a  friend  here  who  says  that  he  will  help  me."  The  man  looked  at 
Yellow-Calf  standing  by  his  son.  He  knew  Yellow-Calf  was  a  won- 
derful calf,  that  was  liked  and  loved  by  all  of  the  Buffalo.  So  the 
man  knew  that  the  calf  was  safe.  The  calves  went  far  away,  and 
ran.  The  two  calves  beat  the  others.  The  Buffalo  were  furious, 
hooking  the  ground  here  and  there.  Again  the  Buffalo  gathered  in 
council  and  it  was  decided  that  the  man  should  hunt  his  wife.  There 
were  four  other  Buffalo  cows  placed  with  the  boy's  mother,  who 
looked  like  them  all.  The  boy  placed  a  burr  upon  his  mother's  head, 
so  that  his  father  would  know  her.  The  man  passing  the  Buffalo 
knew  the  woman  cow  and  picked  her  out. 

The  Buffalo  bulls  decided  to  kill  the  man  by  rushing  upon  him 
where  he  sat  and  stamping  him  to  death.  If  not,  then  they  were  to 
hook  him.  The  boy  went  to  his  father  and  told  him  what  was  to 
happen.  He  took  a  downy  feather  and  placed  it  in  his  father's  hair. 
The  Buffalo  came  and  stamped  about  the  man,  around  whose  head 
waved  the  downy  feather.  Four  times  the  Buffalo  rushed  upon  the 


IOO  TRADITIONS   OF   THE   ARIKARA. 

man,  but  when  they  scattered  he  was  always  found  sitting  upon  the 
hill.  The  Buffalo  became  furious.  They  ran  to  hook  him,  but  every 
time  the  Buffalo  hooked  the  ground  their  horns  were  knocked  off. 
The  ground  around  the  boy  had  spread  and  formed  flint  rocks,  for  the 
boy  had  stuck  Ws  flint  stone  into  the  ground  and  formed  flint  rock. 
Four  times  the  Buffalo  attacked  the  man,  but  they  could  not  reach  him. 
At  last  they  gave  up,  and  returned  to  their  places  in  the  herd. 

The  Buffalo  now  again  sat  in  council.  They  decided  to  send  the 
man,  Buffalo  cow,  and  calf  to  the  Indian  village  for  presents,  such  as 
eagle  feathers,  and  native  tobacco.  The  Buffalo  said  to  the  man: 
"Your  people  are  'hungry.  You  must  go  home  and  we  will  follow  you. 
When  the  presents  have  been  brought  to  us,  then  we  will  send  to  your 
people  a  bunch  of  buffalo  so  that  they  may  kill  and  have  meat  to  eat." 
The  man  was  glad,  and  started  on  his  homeward  journey ;  but  a  Buffalo 
bull  got  in  his  way.  It  had  also  been  decided  to  turn  the  man  into  a 
Buffalo,  and  -the  bull  was  the  one  to  turn  him  into  a  Buffalo.  The  bull 
attacked  the  man,  but  the  man  stood  his  ground  and  met  the  Buffalo, 
so  that  the  man  was  run  over  by  the  Buffalo.  The  next  thing  he  knew 
he  was  looking  horns  with  the  other  Buffalo  and  to  his  surprise  he 
found  that  he  was  now  a  Buffalo. 

After  the  man  had  become  a  Buffalo  he  and  his  wife  and  the  son 
started  for  their  country,  the  main  herd  of  Buffalo  following.  After 
several  nights'  travel  the  man  told  the  Buffalo  that  he  and  his  wife  and 
child  would  start  for  their  country  at  once.  The  Buffalo  were  glad. 
The  three,  as  Buffalo,  started  on  ahead,  the  rest  following  slowly.  They 
traveled  very  fast,  until  at  last  they  came  in  sight  of  the  village.  The 
Buffalo  rested  in  a  hollow  and  the  next  morning  turned  themselves 
into  human  beings  and  walked  on  into  the  village.  The  man  found  his 
lodge.  People  flocked  into  the  lodge  to  see  them,  for  they  were  fine- 
looking  beings.  Their  robes  were  all  new.  The  man  told  the  people  to 
keep  their  distance,  for  they  (the  people)  smelled  very  badly.  The 
man  told  of  his  errand  and  the  people  began  to  come  in  with  eagle 
feathers  and  native  tobacco.  The  man  took  all  the  things,  and  with 
his  wife  and  son  went  out.  People  watched  them,  and  as  the  three 
went  over  a  hill  they  became  Buffalo  again.  The  three  ran  until  the 
Buffalo  came  up,  and  the  man  gave  many  presents.  Those  who  re- 
ceived presents  were  willing  to  go  with  the  first  bunch  to  be  slaughtered 
by  the  people.  So  the  three  ran  back  to  the  village,  and  got  there  in  the 
night.  A  big  fire  was  made  in  the  Buffalo  man's  lodge,  chiefs  were  sent 
for,  and  the  man  told  them  to  be  ready  to  go  out  the  next  morning; 
that  the  people  would  find  a  bunch  of  Buffalo  on  the  other  side  of  the 


THE   ORIGIN    OF   THE  WOLF   DANCE.  IOI 

hills.  The  people  went  out  and  found  the  Buffalo.  They  surrounded 
them  and  killed  all  of  them.  Again  the  young  man  told  them  to  go  out 
and  kill  Buffalo.  Four  times  they  killed.  The  whole  drove  came  to 
the  village. 

The  leader  of  the  Buffalo  now  sat  upon  a  high  hill,  with  a  Buffalo 
skull  in  front  of  him.  The  Buffalo  man  was  sent  for,  and  the  Buffalo 
leader  said :  "I  am  satisfied.  The  people  are  happy.  This  day  I  give 
you  sticks  to  play  with.  The  two  sticks  are  people.  The  ring  is  a  kind 
of  people — the  Buffalo.  When  you  play,  the  sticks  which  you  ring 
are  the  enemy,  whom  you  conquer.  The  ring  is  the  Buffalo.  The  peo- 
ple will  become  very  jealous  of  their  hunting-ground.  You  will  be  at 
war  with  other  people  in  the  country."  These  sticks  were  placed  in  the 
priests'  lodge,  so  that  when  a  bundle  ceremony  was  given  the  sticks 
were  placed  before  the  people.  The  sticks  were  people.  Two  sets  of 
people  who  became  jealous  of  the  Buffalo  then  fought.  The  ones  who 
caught  the  ring  were  conquerors.  The  man  went  home  and  lived  a  long 
life.  The  Buffalo  calf  started  the  Buffalo  ceremony  among  the  people. 


30.    THE  ORIGIN  OF  THE  WOLF  DANCE.* 

When  the  Arikara  lived  on  the  Missouri  River,  there  was  a  hand- 
some young  man  in  ithe  village,  whose  father  was  a  chief.  The  young 
man  had  never  been  on  the  war-path.  He  never  played  with  other 
young  men,  but  stayed  around  close  to  his  lodge.  Many  young  girls 
in  the  village  went  to  him  to  be  married  to  him,  but  he  would  not  have 
them.  There  was  one  place  that  he  went  and  that  was  upon  a  high  hill, 
west  of  the  village.  He  had  a  certain  way  of  going  to  -that  'hill. 

Now,  there  were  seven  beautiful  girls  in  the  tribe,  each  of  whom 
had  tried  to  marry  the  young  man  and  had  been  refused.  The  seven 
girls  got  together  and  planned  to  put  the  young  man  into  a  hole, 
which  was  about  ten  feet  in  depth,  and  larger  at  the  bottom.  They 
spread  some  weeds  over  the  hole,  and  when  the  time  came  for  the 
young  man  to  come  that  way  they  hid.  The  young  man  came,  stepped 
over  the  hole  and  fell  in. 

For  some  time  he  stood  yelling  for  help.  At  last  the  seven  girls 
went  to  the  hole  and  they  told  him  that  he  must  give  his  clothing 
to  them.  He  took  his  things  off,  and  the  girls  each  took  a  little  basket, 
dropped  it  down,  and  received  in  it  a  piece  of  clothing.  Then  each  girl 
dropped  her  basket,  and  asked  the  young  man  to  spit  in  it,  promising 

'Toldby  Snowbird. 


IO2  TRADITIONS   OF    THE   ARIKARA. 

that  if  he  did  what  they  asked  they  would  take  him  out.  As  each 
basket  received  the  spittle  the  girl  would  pull  it  out  and  lick  the 
spittle.  After  each  girl  had  got  the  'boy's  spittle  and  licked  it,  they 
said,  "You  must  give  us  your  loin-cloth."  This  he  gave  to  them. 
They  tore  it  in  seven  pieces,  so  that  each  had  one  piece.  lamque 
puer  nudus  erat.  Deinde  puellse  dixerunt  si  .sibi  gland-em  penis  os- 
tenderet  eique  limum  aspergeret,  se  eum  sublaturas..  Hoc  puer  abnuit. 
Turn  dixerunt  puellse.  "Si  vis  nos  omnes  in  imatrimonium  ducere  polli- 
ceri,  te  tollere  volumus."  Puer  pollicitus  est.  But  all  the  girls  spoke 
out,  and  .said :  "You  have  always  been  mean ;  you  have  had  a  dislike 
for  us ;  we  will  leave  you  in  this  hole  and  let  you  die ;  we  are  not 
going  to  take  you  out."  So  tthe  girls  went  away  and  the  boy  com- 
menced to  cry. 

Soon  after  the  girls  had  gone  away  a  gray  Wolf  looked  down 
upon  the  boy,  and  said,  "I  am  sorry  for  you,  and  I  will  help  you." 
The  Wolf  went  away,  and  while  he  was  gone  a  Bear  came  to  the 
hole.  The  Wolf  came  back  and  a  dispute  arose  over  the  ownership  of 
the  boy.  The  Bear  claimed  that  the  boy  belonged  to  him ;  but  the 
Wolf  said,  "He  is  mine."  The  Bear  said :  "He  is  mine,  too.  I  shall 
eat  him  up."  So  the  Bear  and  the  Wolf  began  to  quarrel  to  see  who 
should  have  the  boy.  The  Wolf  whispered  to  the  boy,  and  said : 
"I  shall  dig  with  this  Bear,  and  you  must  dig  on  this  side ;  for  if 
he  digs  through  first  he  will  eat  you ;  but  if  I  dig  through  first  and 
reach  you  before  he  does  I  shall  save  you,  and  you  shall  be  my  son." 
So  it  was  agreed  between  the  Bear  and  the  Wolf  that  they  each 
should  dig  through  the  earth,  and  whosoever  should  first  dig  through 
to  where  the  boy  was  should  claim  ihim. 

The  Bear  and  the  Wolf  began  to  dig.  Where  the  Wolf  and 
the  boy  were  digging  there  was  nothing  but  sand,  while  on  the  side 
where  the  Bear  was  digging  it  was  hard  dirt,  mixed  with  stones  and 
gravel;  so  the  Wolf  was  the  first  to  dig  through.  When  the  Bear 
came  through,  he  found  out  that  the  Wolf  had  already  dug  through. 
The  Bear  stood  up,  and  said,  "You  have  beaten  me,  but  this  young 
man  shall  be  my  son,  and  I  shall  help  him  whenever  he  calls  upon  me." 

The  Wolf  took  the  boy  among  the  Wolves.  The  boy  soon 
ceased  to  care  to  walk,  and  began  to  crawl  upon  his  hands  and  knees, 
and  to  eat  raw  meat,  just  as  the  Wolves  did.  He  came  to  act  like  a 
Wolf.  The  skin  upon  his  haunches  was  now  so  thick  that  he  could 
slide  on  them. 

In  the  village,  the  boy's  father  mourned  for  him  for  many  years. 
But  in  a  chase  for  buffalo  somebody  saw  a  drove  of  Wolves  with 


THE   ORIGIN    OF   THE   WOLF   DANCE.  103 

this  human  being  among  them.  He  told  other  people  about  it.  After 
the  hunt  was  over,  all  the  men  in  the  camp  went  out  where  they  had 
killed  the  buffalo  and  there  .they  found  the  Wolves,  and  this  human 
being  among  them.  They  ran  their  horses  after  the  Wolves,  but  this 
human  being  ran  so  fast  that  he  .beat  all  the  Wolves  and  escaped; 
but  they  knew  that  it  was  the  young  man.  For  a  whole  year  they 
planned  to  catch  the  human  Wolf,  but  he  was  so  swift  that  they 
could  not  catch  him. 

Now,  there  was  a  man  in  the  tribe  who  had  medicines  for  catch- 
ing the  human  Wolf  and  for  taking  the  Wolf  feeling  out  of  him. 
This  man  agreed  to  try  to  catch  the  human  Wolf.  So  the  man  went 
and  selected  a  place  in  a  hilly  country.  There  was  a  steep  bank  on 
the  west  side,  another  on  the  south  side,  and  another  on  the  east 
side,  and  there  was  an  opening  at  the  north  side.  Having  selected 
this  place,  the  man  told  the  people  to  make  their  village  about  three 
miles  east  from  there.  He  ordered  the  women  to  go  to  this  place,  and 
dig  a  deep  hole  on  the  south  side  of  the  banks,  so  that  the  Wolves 
could  not  climb  out.  The  women  also  cut  long  poles  and  set  them 
on  the  top  of  the  banks,  so  that,  in  case  the  Wolf  did  crawl  up,  these 
poles  would  be  in  his  way.  At  the  opening,  long  poles  were  set  up, 
so  that  there  was  left  only  a  little  opening.  They  also  strung  a  lot 
of  willows,  which  was  to  be  a  doorway  to  close  up  the  entrance.  The 
man  now  ordered  a  certain  number  of  young  men  to  go  and  kill 
buffalo.  These  young  men  went  out,  and  they  killed  the  buffalo, 
brought  the  meat,  and  placed  it  inside  of  this  enclosure.  The  Wolves 
followed  them  up,  and  then  the  men  on  horseback  circled  the  Wolves 
and  ran  them  into  this  trap,  the  human  Wolf  among  them.  There 
were  four  strong  men  who  put  on  rawhide  leggings,  and  caps  with 
holes  in  them,  so  that  they  could  see,  and  these  four  men  were  put 
into  the  trap.  They  ran  after  the  Wolf  man.  Every  time  the  Wolves 
ran  around  by  the  doorway  the  door  was  removed,  and  the  Wolves 
went  out.  At  last  they  had  the  man  Wolf  by  himself.  The  entrance 
was  stopped.  The  four  men  finally  succeeded  in  catching  the  Wolf 
man.  Then  they  tied  him  and  took  him  out.  He  tried  to  bite  them, 
but  the  rawhide  was  so  dry  that  he  could  not  hurt  them.  While  the 
four  men  were  catching  him  the  medicine-man  had  built  a  sweat-lodge. 
The  hot  stones  were  taken  into  the  lodge  quickly  and  the  man  was 
taken  in  there  and  tied.  The  man  poured  water  upon  the  hot  stones, 
and  sweated  the  Wolf  man.  The  medicine-man  kept  pouring  water 
on  the  stones,  until  the  Wolf  man  begged  for  some  water.  Then  the 
medicine-man  gave  him  some  medicine  that  he  had  prepared,  and 


IO4  TRADITIONS   OF   THE   ARIKARA. 

the  Wolf  man  began  to  vomit.  The  Wolf  man  vomited  hairs  of  Wolves, 
white  clay,  also  froth  and  raw  meat.  All  this  time  the  people  were 
rubbing  wild  <sage  upon  his  body,  especially  upon  his  knees.  The 
Wolf  man  became  exhausted  and  finally  said,  "I  feel  better  now." 
The  medicine-man  continued  to  give  him  medicine  until  the  Wolf 
man  could  vomit  no  more.  They  then  untied  him  and  took  'him  into 
his  lodge,  and  he  finally  recovered. 

The  Wolf  man  stayed  in  bed  all  night  and  the  next  day.  Then,  in 
the  night,  he  sent  for  his  father.  He  told  his  father  that  he  wanted 
him  to'ibuild  a  tipi,  and  that  towards  evening  he  wanted  him  to  go 
through  the  village  and  invite  the  bravest  men  in  the  tribe  to  come  to 
his,  the  father's,  tipi — not  to  the  tipi  he  had  'built  for  the  boy. 

Now,  the  seven  girls  who  had  put  the  boy  into  the  hole  were  in- 
vited. They  were  told  to  dress  up  in  their  fine  clothes,  and  as  he  had 
promised  to  marry  them  he  wanted  them  to  come  to  his  tipi  that  they 
had  put  up  for  him.  These  girls  came  to  the  tipi,  and  the  young  man 
gave  them  seats.  The  young  man  left  the  lodge,  and  told  his  father 
to  place  the  brave  men  around  the  lodge;  that  he  was  going  out,  and 
as  soon  as  he  should  come  back  the  guards  were  to  leave  their  sta- 
tions. The  boy  went  to  the  north,  and  cried,  "Father,  my  father,  come 
and  help  me !"  The  Wolves  came  up,  and  said :  "We  will  help  you. 
What  is  it  you  want?"  The  boy  said:  "The  girls  who  were  the  cause 
of  my  being  with  the  Wolves  are  in  my  tipi.  I  want  you  to  devour 
them."  The  Wolves  promised  that  they  would.  Then  the  boy  went 
to  the  west,  among  the  cedars,  and  there  he  cried  :  "Father  Bear,  make 
haste.  I  have  something  for  you  to  eat."  The  Bear  came,  and  said, 
"My  son,  what  is  it?"  The  boy  said:  "The  girls  who  put  me  into  the 
hole  are  now  in  my  tipi.  I  want  you  to  go  with  your  friends  and  devour 
them."  The  Bear  said  :  "We  will  do  this  gladly ;  we  will  come."  The 
boy  went  back  to  the  village,  and  stood  a  little  distance  from  his  tipi. 
Soon  the  Wolves  came  on  his  left,  and  the  Bears  came  from  behind. 
He  led  them  up  to  his  tipi.  He  told  the  Wolves  to  stand  on  the  north 
side,  and  the  Bears  to  stand  on  the  west  and  south  side.  After  this 
was  done,  the  young  man  went  into  the  tipi,  and  said :  "Girls,  you  put 
me  into  a  .hole,  and  you  left  me  there  to  die.  The  Wolves  took  me  out, 
and  I  was  with  the  Wolves  for  some  time.  Those  same  Wolves  are 
now  to  eat  you  up."  The  girls  begged  for  mercy,  but  there  was  no 
mercy  shown  them.  Each  girl  tried  to  crawl  out  from  where  she  was 
sitting,  but  the  Wolves  ate  them. 

At  the  same  time  the  old  man,  the  .boy's  father,  went  through  the 
village,  telling  the  people  that  the  seven  girls  were  being  devoured  by 


DANCE  OF  BEAVER,   TURTLE,   AND  WITCH-WOMAN.       IO5 

wild  animals,  because  they  had  dug  the  hole  and  placed  his  son  there 
to  die.  The  old  man  told  the  story  of  the  taking  off  of  the  young 
man's  clothing,  and  of  the  girls'  promise  to  take  the  boy  out  of  the 
hole  if  he  would  do  certain  things  which  he  had  refused  to  do,  and  of 
their  leaving  the  boy  in  the  hole  to  die. 

When  the  people  heard  the  story  they  were  angry  at  the  girls,  so 
that  the  relatives  of  the  girls  did  not  offer  to  save  them,  as  the  girls 
had  done  wrong. 

The  next  day  the  people  broke  camp  and  went  away  from  the 
place.  This  young  man  became  a  great  warrior  and  a  brave,  and  finally 
became  a  chief.  He  married  and  started  a  dance  among  the  Arikara 
that  is  known  as  the  "Wolf  dance."  This  was  a  young  man's  dance, 
but  the  people  do  not  dance  it  any  more. 


31.    THE  MEDICINE  DANCE  OF  THE  BEAVER,  TURTLE,  AND 
WITCH-WOMAN.* 

In  olden  times  the  animals  met  in  a  lodge  to  'have  sleight-of-hand 
performances.  All  the  medicine-animals  and  all  the  birds  who  had 
magic  power  went  to  this  lodge.  The  animals  decided  that  only  the 
leading  animals  should  perform — the  Beaver,  the  soft-shell  Turtle,  and 
the  old  Witch- Woman. 

First,  the  crowd  arose  where  sat  the  Medicine-Beaver.  The  Beaver 
arose  and  began  to  sing,  telling  'his  followers  to  sing.  Then  the  Beaver 
went  to  the  first  post,  which  was  supporting  the  lodge  at  the  southeast, 
and  began  to  gnaw  it.  The  post  was  gnawed  until  only  a  small  piece 
of  it  remained.  The  Beavers  still  sang.  The  Beaver  then  went  to  the 
next  post  and  gnawed  away  at  the  base.  He  gnawed  until  just  a  little 
was  left.  The  Beavers  still  sang  and  the  Beaver  went  to  the  next  post 
and  gnawed  until  he  had  nearly  gnawed  through. 

The  people  began  to  get  scared.  The  animals  also  became  scared, 
so  they  called  upon  the  errand  man  to  ask  the  Beaver  not  to  gnaw  the 
post  through,  for  the  lodge  was  about  to  fall.  The  errand  man  arose 
and  begged  the  Medicine-Beaver  to  stop.  The  Beaver  stopped,  and 
then  ran  around  the  lodge,  repaired  all  the  posts  again,  and  said: 
"This  was  only  sleight-of-hand.  It  is  not  real."  The  animals  and 
lookers-on  rejoiced  to  see  the  trick,  for  now  the  lodge  stood  solid  as 
usual. 

•Told  by  White-Bear. 


106  TRADITIONS   OF   THE    ARIKARA. 

Now  came  the  Turtle,  who  was  mad  because  the  Beaver  fooled 
the  people.  So  he  called  for  his  followers,  and  they  gathered  around 
him  and  sang : 

"Let  me  stand  where  my  fathers  stood. 
Let  a  flood  pour  forth  from  my  throat ! 
I  am  doing  something  wonderful. 
Let  all  people  look !" 

So  the  people  looked.  The  Turtle  took  his  knife  and  stuck  it  close 
to  liis  left  collar-bone.  Water  began  to  pour  forth  from  the  cut,  until 
there  was  water  all  over  the  lodge.  Then  the  people  began  to  get 
scared.  The  errand  man  was  requested  to  beg  the  Turtle  to  stop  pour- 
ing forth  water  in  the  lodge.  The  errand  man  begged  the  Turtle  and 
the  Turtle  inhaled  and  drew  all  the  water  back  into  himself.  The  peo- 
ple all  took  their  places  again.  Stawi,  a  Witch-Woman,  came,  and  said : 

"Gun  given  me  by  old  medicine-men. 
Gun  given  'me  by  old  medicine-men. 
Gun  given  me  by  old  medicine-men." 

The  old  woman  had  a  buffalo  robe  over  her  shoulders,  and  she 
held  in  her  hands  a  mysterious  looking  thing  dotted  with  spots  of 
white  clay  and  painted  in  black.  At  the  top  of  it  were  red  feathers. 
The  object  was  a  gun,  a  thing  to  kill  with,  to  shoot  medicine.  Now,  at 
this  time,  the  old  woman  wanted  to  show  the  power  of  this  mysterious 
object.  She  ran  around  the  lodge  and  then  placed  the  object  upon  the 
ground.  She  ran  to  it.  She  wrestled  with  it.  She  covered  it  with 
her  robe.  Now  she  lifted  it.  •  She  ran  around,  and  all  at  once  she  began 
to  groan — as  if  in  pain.  At  last  she  called  for  help,  for  she  was  in 
misery.  The  people  went  to  her,  and  there  they  found  the  old  woman 
in  travail.  She  was  cared  for,  and  she  gave  birth  to  a  child,  who  was 
to  become  a  great  medicine-man  among  the  people  and  a  leader  in  the 
medicine  dance.  The  medicine-animals  rejoiced  and  sang  their  songs 
again  with  joy. 


32.     THE  VILLAGE-BOY  AND  THE  WOLF  POWER.* 

In  olden  times  there  was  a  village,  and  in  this  village  was  a  man 
who  had  five  children — four  girls  and  a  boy.  In  the  dances,  the  girls 
would  go  out  and  take  part,  although  the  boy  never  went  on  the  war- 

"Told  by  Yellow-Bear. 


THE   VILLAGE-BOY   AND   THE   WOLF    POWER.  107 

path,  and  never  left  the  village.  For  this  reason  the  people  called  the 
boy  "Village-Boy." 

After  a  time  the  people  began  to  make  fun  of  the  girls  for  danc- 
ing when  their  brother  had  never  gone  out  on  the  war-path  nor  taken 
part  in  the  battle,  fought  near  the  village.  The  girls  were  sorry.  The 
boy  saw  that  the  girls  were  being  made  fun  of  for  dancing  when  he 
had  not  gone  On  the  war-path.  The  young  man  told  his  father  that  he 
was  going  up  on  a  high  mound  where  there  was  a  graveyard.  The 
father  was  glad  of  this.  The  boy  put  black  soot  upon  his  face,  and 
he  stuck  some  grass  arrows  in  his  hair.  He  went  up  into  the  grave- 
yard, and  there  he  stood,  mourning. 

While  he  was  there,  a  big  white  timber  Wolf  came  to  him  and 
asked  him  what  he  was  crying  about.  The  boy  told  'him  that  he  was  a 
poor  fcoy ;  that  he  had  never  been  on  the  war-path,  nor  taken  a  scalp ; 
that  he  had  four  sisters  who  danced  in  the  scalp-dance  and  were  ridiculed 
for  dancing  when  their  brother  had  never  been  on  the  war-path.  The 
Wolf  told  the  boy  not  to  cry,  for  he  would  take  care  of  him.  The 
Wolf  then  told  the  boy  that  he  would  look  after  him ;  that  he  should  go 
into  the  village ;  and  that  the  first  time  there  was  a  war-party  he  should 
join  it  and  start  out  with  it;  that  he,  the  Wolf,  would  find  him  and 
lead  him  to  the  enemy's  camp. 

One  day  it  was  noised  through  the  camp  that  the  people  were 
going  on  the  war-path.  Village-Boy  then  told  his  friend  that  if  after 
they  'had  been  gone  for  three  days  the  scouts  should  kill  any  Buffalo, 
he  should  get  some  of  the  knee-caps  of  the  Buffalo  and  keep  them  for 
him,  as  he  would  follow  close  after  them. 

The  war-party  started  out,  and  after  they  had  been  gone  three 
days  Village-Boy  told  his  father  that  he  was  going  to  start  out  to  over- 
take the  war-party.  He  also  told  his  sisters  to  make  him  some  mocca- 
sins. So  the  young  man  started  out  on  the  journey;  but  before  this 
happened  the  Wolf  'had  been  coming  to  visit  the  young  man,  and  had 
taught  the  young  man  the  secret  powers  of  the  Wolf.  So  the  young 
man  started  out,  and  when  he  had  come  to  a  ravine  he  rolled  himself 
upon  the  ground,  and  when  he  got  up  he  was  a  Wolf. 

The  Wolf  followed  the  trail  of  the  warriors.  Some  time  in  the 
night  he  came  to  their  camp.  He  did  not  go  right  into  the  camp,  but 
stayed  behind,  and  some  time  in  the  night  he  barked  like  a  Wolf.  His 
friend  said,  "There  is  my  friend,  Village-Boy."  He  took  up  the  burned 
bones  and  took  them  to  him.  When  he  got  there  it  was  the  Village- 
Boy.  He  threw  the  bones  at  the  boy.  The  boy  gnawed  at  the  bones, 
just  like  a  Wolf.  When  Village-Boy  got  through  eating,  he  told  his 


108  TRADITIONS   OF   THE   ARIKARA. 

friend  to  go  back  to  the  camp  where  the  others  were  and  to  watch  out, 
for  the  next  day  he  should  see  him,  and  that  then  he  should  tell  the 
people  that  it  was  Village-Boy.  The  boy  went  to  the  camp,  while 
Village-Boy  went  on  ahead. 

The  next  day  Village-Boy  was  seen  coming.  Village-Boy's  friend 
told  the  other  warriors  that  he  was  Village-Boy.  So  he  ran  up  to 
Village-Boy.  Village-Boy  then  told  his  friend  that  the  enemy's  camp 
was  a  short  distance  away.  The  warriors  then  stopped  and  sang  some 
songs  for  Village-Boy.  Village-Boy  departed.  The  next  day  they 
saw  him  again,  driving  many  ponies.  He  brought  them  to  the  people. 
Then  he  led  the  warriors  into  camp.  The  war-party  then  attacked  the 
enemy's  village.  Village-Boy  was  in  the  lead.  He  killed  one  enemy 
and  took  his  scalp.  He  left,  and  hid  out  while  the  battle  was  going  on. 
After  a  time  the  warriors  came  back  where  the  horses  were,  and  Vil- 
lage-Boy came  there.  He  gave  the  scalp  to  the  leader  of  the  war-party, 
also  all  the  ponies,  telling  him  that  he  was  going  ahead  of  them. 

Village-Boy  now  returned  to  his  home.  Not  a  word  was  spoken 
by  him,  nor  was  anything  said  by  him  about  the  battle.  He  just  lay 
upon  his  bed. 

A  few  days  afterward  the  war-party  returned  home  and  near  the 
village  had  a  sham  battle.  The  people  went  out  to  meet  them.  It  was 
announced  by  the  leader  of  the  war-party  that  Village-Boy  had  done 
all  the  killing,  and  capturing  of  the  ponies.  Village-Boy's  father 
thought  that  the  warriors  were  making  fun  of  'his  son  because  he  had 
come  back  several  days  before  without  anything.  But  when  the  war- 
riors came  into  the  village  and  showed  the  scalp  that  Village-Boy  had 
taken  and  given  to  the  leader,  and  also  when  the  ponies  he  had  captured 
were  brought  to  the  village,  then  all  the  old  men  believed.  Village-Boy'3 
father  scolded  him  because  he  had  said  nothing.  Scalp  dances  were 
made  throughout  the  village.  The  young  man's  sisters  now  danced 
the  scalp  dance  without  fear  of  ridicule.  Whenever  the  young  man 
went  out  to  dance  the  women  surrounded  him.  He  married  and  be- 
came one  of  the  great  men  of  the  village. 

One  day  'he  took  several  warriors  and  went  east.  He  came  to  a 
village  that  was  known  as  the  "Village-of-the-Dumb-People."  He 
left  the  war-party  behind  and  went  into  the  village  by  himself.  He 
killed  their  medicine-man,  cut  his  throat,  and  carried  the  head  away. 
As  he  carried  the  head  away  it  kept  mumbling.  The  people  became 
excited  when  they  found  out  that  their  prophet  was  dead.  They  began 
to  talk  in  a  peculiar  language.  These  warriors  were  followed  by  the 
Dumb-People,  who  did  not  catch  up  with  them. 


THE    RABBIT  BOY.  ICX) 

The  head  of  the  medicine-man  was  placed  in  the  village.  When 
the  head  dried  it  turned  into  a  kind  of  wood.  The  people  used  this 
head  for  medicinal  purposes.  When  they  wanted  to  give  it  to  a 
patient  they  scraped  a  portion  from  the  head  and  gave  it  to  the  per- 
'  son  for  certain  sicknesses.  It  cured  many  people.  The  same  head  is 
still  among  our  people,  only  it  is  about  the  size  of  a  hen's  egg  now. 


33.    THE  RABBIT  BOY.* 

In  olden  times  there  was  a  village  upon  the  Missouri  River.  In 
this  village  the  young  men  were  all  the  time  going  on  the  war-path,  and 
there  were  many  dances  going  on.  There  was  a  young  man  who  took 
no  part  in  their  dances,  nor  in  their  war-parties.  The  people  made  fun 
of  him,  but  he  did  not  care.  Each  morning  he  would  sleep  until  after 
the  sun  was  high.  When  he  ate  he  would  climb  up  and  sit  upon  the 
top  of  the  lodge ;  but  the  girls  did  not  seem  to  care  for  him.  His  father 
scolded  him,  and  wanted  to  know  what  was  the  matter  with  him.  So 
the  young  man  said,  "I  have  never  been  anywhere,  and  I  have  never 
felt  like  going  anywhere,  but  to-day  I  feel  like  going  upon  the  grave- 
yard hill,  to  stand  and  mourn,  and  to  see  if  the  gods  will  help  me." 
The  old  man  took  out  his  white  clay.  He  put  it  upon  the  boy,  and 
told  him  to  go  up  to  the  graveyard.  He  said  that  he  hoped  the  gods 
would  help  him.  The  boy  went  up  on  the  hill  and  stood  by  the  grave- 
yard. In  the  afternoon  it  stormed.  The  boy  huddled  himself  against 
a  grave  mound.  The  boy's  father  came  up  and  tried  to  coax  him  to 
come  down,  but  the  boy  was  determined  to  stay  there.  The  old  man 
and  the  old  woman  took  a  piece  of  buffalo  hide  and  stretched  it  over 
the  boy,  and  there  he  remained  during  the  storm,  which  lasted  sev- 
eral days. 

As  soon  as  it  cleared  up  there  was  a  noise  overhead  that  sounded 
like  big  wind.  The  boy  did  not  know  what  it  was,  but  he  could  hear 
whistling  coming  down  from  above,  then  it  would  come  up  again. 
While  he  was  there  wondering  what  it  was,  there  came  a  Jack-Rabbit. 
It  crawled  under  his  robe.  Then  an  Eagle  swooped  down  and  sat  by 
the  boy,  and  it  said,  "My  son,  I  have  run  that  animal  down,  and  I  want 
you  to  give  it  to  me,  so  that  I  can  eat  it."  The  Rabbit  said :  "My  son, 
do  not  give  me  up !  Do  not  listen  to  the  Eagle !  Just  now  he  has  the 
best  of  me.  If  you  save  me  I  will  give  you  powers  that  I  possess." 
The  Eagle  said :  "Give  him  to  me ;  I  want  to  eat  him !  If  you  give 

•Told  by  Elk. 


HO  TRADITIONS   OF   THE   ARIKARA. 

him  to  me  I  will  give  you  as  many  scalps  (stretching  out  his  right 
wing)  as  there  are  feathers  in  this  wing."  But  the  young  man  would 
not  turn  the  Rabbit  loose,  for  the  Rabbit  begged  him,  and  said,  "I  will 
make  you  a  great  warrior."  Then  the  Eagle  said :  "Turn  that  thing 
loose,  so  I  can  eat  it,  and  when  I  am  satisfied,  I  will  give  you  powers 
that  I  possess.  I  will  give  you  as  many  scalps  as  I  have  feathers  on 
both  wings."  But  the  Rabbit  begged  hard,  and  said:  "No,  do  not 
turn  me  loose ;  he  will  do  nothing  of  the  kind.  He  will  take  me  and 
eat  me  and  tell  you  nothing  of  his  power."  The  Eagle  spread  out  its 
wings,  and  said :  "Now  see.  So  many  scalps  will  I  give  you."  Then 
the  Eagle  spread  out  its  tail,  and  said :  "As  many  feathers  as  are  in 
my  tail — as  many  of  the  enemy  you  shall  strike,  counting  coup.  Now 
give  me  that  which  you  have  there  and  let  me  eat  it."  The  boy  said, 
"No,  the  Rabbit  came  to  me,  and  I  will  take  care  of  him."  The  Eagle 
flew  up  and  away. 

The  Rabbit  now  crawled  out  of  the  boy's  robe  and  sat  down  by 
him.  After  a  while  he  said :  "My  son,  I  am  thankful  to  you  for  sav- 
ing my  life.  I  will  make  you  a  great  warrior.  I  will  give  you  a  war- 
club.  I  will  give  you  a  rabbit-skin  to  wear  about  your  neck.  I  will 
give  you  paint,  which  you  shall  put  upon  your  body,  and  with  this 
club  you  will  kill  many  enemies."  So  the  Rabbit  gave  the  rabbit-skin, 
the  war-club,  and  the  medicine  paints  to  the  boy. 

The  boy  went  down  into  the  village  in  the  night,  hung  his  club 
and  rabbit-skin  over  the  head  of  his  bed,  lay  down,  and  went  to  sleep. 
The  next  morning,  when  the  father  woke  up,  he  saw  these  things  hang- 
ing up.  He  awakened  his  wife  and  told  her  to  see  the  things  that  the 
son  had  brought  back  with  him.  They  were  both  glad  to  see  that  the 
boy  had  returned. 

At  this  time  there  was  a  war-party  starting  out.  The  young  man 
told  his  sisters  to  make  him  several  pairs  of  moccasins,  for  he  was 
going  to  follow  up  the  warriors.  The  warriors  had  been  gone  for  four 
days  when  the  boy  started  to  follow  them.  He  overtook  them  on  the 
same  day.  He  selected  himself  as  a  scout  to  go  on  ahead  and  see  what 
he  could  find  in  the  enemy's  country.  The  young  man  found  the 
enemy's  camp.  He  came  back  and  told  the  warriors  what  he  had 
found.  He  then  sat  down  among  the  warriors.  The  leader  took  from 
his  bundle  a  flint  knife  and  stuck  it  in  the  ground  in  front  of  where 
the  warriors  were  sitting.  The  leading  warrior  also  took  a  spear  and 
stuck  it  in  the  ground.  He  also  stuck  in  the  ground  an  arrow.  "Now," 
said  he,  "warriors,  whosoever  is  going  to  do  hard  fighting  will  please 
rise  and  choose  the  weapon  he  wishes  to  fight  with."  The  young  man, 


THE    RABBIT-BOY.  Ill 

who  was  now  known  as  the  "Rabbit-Boy,"  arose  and  took  the  flint 
knife.  He  waited  to  see  if  somebody  else  would  take  the  other  weapons. 
None  of  them  did,  so  the  boy  took  up  the  spear  and  arrow. 

Among  the  warriors  was  a  young  man  who  was  very  poor.  Rab- 
bit-Boy took  a  liking  for  him  and  gave  him  the  spear.  He  told  the 
young  man  to  follow  him  wherever  he  should  go.  Rabbit-Boy  then 
rose,  and  said :  "Leader  and  warriors !  I  shall  go  on  ahead.  I  shall 
bring  all  the  ponies  belonging  to  the  enemy.  I  shall  hide  them  in  a 
hollow."  The  leader  said,  "It  is  well."  So  the  young  man  went  and 
brought  all  the  ponies  from  the  village  and  hid  them  in  a  hollow.  The 
young  man  came  and  told  the  leader  that  the  ponies  were  safe. 

The  next  thing  was  to  attack  the  enemy  in  their  camp.  Rabbit- 
Boy  took  his  white  clay,  put  it  all  over  his  body,  put  some  rabbit-skins 
around  his  ankles,  also  upon  his  wrists,  and  then  he  put  a  whole  skin 
around  his  neck,  and  the  two  feathers  he  put  on  his  head  to  represent 
rabbit's  ears.  The  only  weapon  that  he  had  was  the  war-club  that 
had  been  given  to  him  by  the  Rabbit.  Rabbit-Boy  planned  the  attack. 
The  warriors  all  crawled  up  to  the  village  just  before  daylight,  and  as 
the  sun  was  coming  up  in  the  east  an  old  man  came  out  of  the  village. 
He  went  around  yelling  for  the  people  to  wake  and  go  after  their 
ponies.  As  he  passed  in  front  of  where  the  Rabbit-Boy  was,  Rabbit- 
Boy  ran  and  struck  the  old  man  on  the  head  and  killed  him.  Then 
Rabbit-Boy  went  .through  the  village.  As  he  came  to  the  center  of  the 
village  he  was  just  about  to  go  by  a  big  tipi,  when  out  came  a  pretty 
young  girl,  who  carried  a  hide-scraper  and  a  robe.  The  girl  saw 
the  young  man  very  plainly.  She  stopped  and  watched  him.  She 
wished  that  she  might  in  some  way  assist  him  to  get  away.  The  people 
tried  their  best  to  kill  Rabbit-Boy,  but  he  escaped  safe.  He  then  went 
and  joined  the  other  warriors,  for  they  had  run  away.  They  reached 
the  ponies,  which  they  divided,  and  then  they  went  home.  When  they 
arrived  the  people  told  of  the  wonderful  powers  of  Rabbit-Boy,  and 
there  was  great  rejoicing  in  his  lodge.  The  people  then  recognized  him 
as  a  great  warrior. 

Three  or  four  days  afterwards  the  same  party  of  warriors  went  to 
the  same  village.  The  boy  went  through  the  same  movements,  killing 
the  first  man  that  came  out  from  the  village,  and  as  soon  as  the  boy 
had  done  these  things,  the  warriors  became  bold  and  fought  the  enemy. 

The  enemy  never  charged  their  village  for  a  long  time.  The 
young  man  was  never  known  as  Rabbit-Man  in  the  enemy's  camp. 
Every  time  he  attacked  the  village  he  went  through  by  way  of  the 
girl's  tipi.  Each  time,  the  girl  came  out  of  the  tipi.  The  girl  met  the 


112  TRADITIONS   OF   THE   ARIKARA. 

boy.  At  one  of  these  times  when  the  boy  had  attacked  the  village  and 
killed  a  man,  he  ran  by  the  tipi  and  saw  the  girl.  The  girl  cheered  him. 
The  boy  went  on.  In  another  of  these  attacks,  the  boy  saw  the  girl. 
He  knew  that  she  must  like  him.  He  went  on  through  the  village  and 
home. 

The  people  in  the  boy's  village  had  scalp  dances  where  all  the 
women  took  part.  The  young  man  seldom  took  part,  but  his  sisters 
took  part.  One  night  when  Rabbit-Boy  was  lying  on  his  bed  the 
women  came.  They  took  him  out  and  made  him  dance.  He  danced 
several  times.  Four  or  five  women  became  fond  of  him  and  tried  to 
marry  him,  but  he  would  pay  no  attention  to  them.  While  all  this 
dancing  was  going  on,  the  girl  in  the  enemy's  camp  was  making  a 
pretty  pair  of  moccasins,  a  pair  of  beaded  bracelets  and  beaded  arm- 
lets. She  sent  for  a  servant,  a  woman  captive  from  the  Arikara.  The 
girl  told  the  woman  that  she  would  help  her  to  get  back  to  her  people 
if  she  would  speak  to  a  young  man  who  was  killing  her  people  all  the 
time.  This  servant  woman  said  that  she  had  no  way  of  traveling.  The 
girl  said :  "I  shall  'give  you  two  of  my  best  ponies,  and  I  want  you  to 
take  these  moccasins  and  bracelets  to  that  young  man,  and  tell  him 
that  he  is  a  brave  man ;  that  I  want  him  very  badly ;  and  that  when  he 
shall  come  to  my  tipi  I  shall  have  six  tipi  pegs  drawn  up  on  the  north 
side  of  the  tipi  where  my  bed  is ;  that  when  he  shall  reach  in  his  hand 
I  will  feel  for  the  bracelet,  and  if  I  find  it  upon  his  wrist  I  shall  know 
that  it  is  he."  So  the  girl  took  the  servant  woman  out  of  the  camp, 
caught  two  of  her  ponies,  and  they  rode  many  miles.  The  girl  then 
handed  the  bracelets,  moccasins,  and  something  to  eat  to  the  servant 
woman  and  told  her  to  go  to  her  people.  The  woman  thanked  the 
girl  and  went  back  to  her  people. 

She  came  to  the  village  of  the  Arikara.  In  the  night  she  went  to 
the  dances.  She  asked  one  woman  where  Rabbit-Boy  was.  It  hap- 
pened that  on  this  night  the  young  man  was  dancing,  so  the  woman 
went  and  danced  with  the  young  man,  then  whispered  to  him  and  told 
him  that  she  wanted  to  see  him.  The  young  man  thought  that  she 
wanted  to  marry  him,  but  when  they  were  away  from  the  people  the 
woman  told  Rabbit-Boy  how  the  girl  in  the  enemy's  camp  had  helped 
her  to  get  away ;  that  it  was  the  girl  who  had  her  tipi  in  the  center  of 
the  village  every  time  he  went  through ;  that  the  girl  wanted  him ;  and 
that  she  had  given  him  the  moccasins  and  the  bracelets  for  him  to  wear 
when  he  should  go  to  her  village.  The  young  man  said,  "I  will  go." 
So  the  young  man  started  that  night.  He  traveled  all  the  next  day  and 
the  next  night  before  he  reached  the  enemy's  camp.  He  went  to  the 


THE    RABBIT-BOY. 

north  side  of  the  tipi.  He  felt  for  the  pegs,  and  there  were  six  of 
them  drawn  up.  He  then  knew  that  the  woman  had  told  the  truth.  He 
put  his  hand  in,  and  it  was  caught.  The  woman  felt  for  the  bracelet, 
and  when  she  had  found  it  she  pulled  Rabbit-Boy  in.  The  young  man 
crawled  into  the  tipi  and  put  his  robe  on  top  of  hers,  and  crawled  under 
it.  There  they  lay  together,  although  they  could  not  talk.  The  young 
man  stayed  with  the  girl  all  night.  In  the  morning,  when  the  girl's 
father,  who  was  chief  of  the  tribe,  woke  up,  he  saw  the  things  that  the 
boy  wore  in  battle  hanging  down  from  a  tipi  pole.  He  looked  down 
and  there  he  saw  Rabbit-Boy  in  bed  with  his  daughter.  He  made  a 
big  fire  and  sent  for  the  warriors.  The  warriors  came,  preparing  to 
kill  the  young  man.  There  was  one  man  who  did  not  come  with  the 
rest,  but  when  he  came  he  told  the  people  to  disperse  to  their  homes ; 
that  although  the  young  man  had  been  killing  their  people,  he,  for  one, 
was  glad  that  he  had  come  and  married  one  of  their  girls;  that  now 
he  would  not  kill  any  more,  but  that  he  would  lead  their  people  out  to 
the  enemy's  country  and  help  kill  the  people.  So  the  young  man  and 
the  girl  were  told  to  rise  and  sit  by  the  fire-place.  The  young  man 
stayed  in  this  village  for  several  months.  Now,  the  people  at  Rabbit- 
Boy's  home  thought  that  he  had  died.  But  the  woman  who  had  re- 
turned from  captivity  told  them  that  he  would  be  coming  after  a  while 
and  that  she  knew  where  he  was. 

The  old  chief  was  much  pleased  to  have  Rabbit-Boy  for  a  son- 
in-law,  for  now  he  would  have  scalps  hanging  on  top  of  his  tipi.  The 
people  got  together  one  day  and  said  they  wanted  to  go  on  the  war- 
path. The  young  man  joined  them.  They  went  to  his  own  country. 
The  young  man  put  his  people  at  a  certain  place,  while  he  himself  went 
near  to  the  village  and  found  women  who  were  working  in  their  corn 
patches.  There  he  found  one  woman  whom  the  Arikara  had  captured 
from  the  people  of  his  wife's  tribe.  Rabbit-Boy  killed  this  woman, 
took  her  scalp,  and  took  it  back  to  the  people  of  iher  tribe.  Then  the 
people  all  went  back  to  their  camp  and  had  war  dances.  The  scalp 
was  given  to  the  old  chief.  He  had  it  strung  between  his  tipi  poles,  so 
the  scalp  hung  high  in  the  air.  Every  time  a  war-party  went  out  this 
young  man  would  go  with  it.  He  would  manage  to  get  the  people  to 
stay  at  a  distance.  He  would  then  go  to  the  fields,  and  whenever  he 
found  a  captive  from  this  tribe  he  would  kill  it,  but  he  would  not  kill 
members  of  his  own  tribe.  The  young  man  led  several  war-parties, 
and  always  managed  to  kill  captives,  but  never  killed  members  of  his 
own  tribe.  Finally  the  old  chief  asked  that  they  might  go  to  the  young 
man's  home.  This  they  did.  The  young  man's  people  gave  him  pres- 


H4  TRADITIONS   OF   THE   ARIKARA. 

ents  for  his  wife's  people.  They  then  returned  to  their  country.  The 
Arikara  visited  them,  and  they  made  peace.  They  never  made  war 
on  one  another  any  more. 


34.    THE  MAN  AND  THE  WATER-DOGS.* 

Long  ages  ago  there  was  a  village  with  so  many  inhabitants  that 
it  had  four  medicine-lodges.  There  was  one  man  who  was  so  brave  that 
his  fame  extended  beyond  the  village.  He  committed  some  evil  deeds 
among  his  own  people,  but  his  people  were  afraid  to  correct  him.  Thus 
he  went  on,  committing  more  misdemeanors.  He  became  so  bad  that 
the  people  undertook  to  take  his  life.  They  formed  a  plot  to  seize 
him.  One  family  invited  the  man  to  a  feast.  When  he  entered  the 
lodge  many  .men  gathered  about  the  lodge  and  waited  till  he  came  out. 
The  man  came  out  and  walked  very  slowly  toward  the  river.  He  never 
paid  no  attention  to  the  men  nor  even  tried  to  fight  back,  but  went  on 
his  way.  Finally  he  stepped  into  the  river,  and  some  one  cried  out  to 
the  men  to  catch  him,  but  it  was  too  late.  He  sank  down  in  the  water 
and  the  people  shouted  for  joy,  because  they  thought  he  was  drowned. 

The  man  walked  on  down  on  the  bottom  of  the  river  and  he  saw 
there  a  dpi.  From  its  door  came  a  Dog,  and  the  Dog  called  to  the 
man  to  come  in.  He  went  in,  and  he  saw  many  Dogs.  The  leader  of 
the  Dogs  raised  his  head  and  said  that  he  was  not  hurt  and  that  they 
never  would  injure  him.  The  leader  showed  much  mercy  toward  the 
man  and  told  him  not  to  be  afraid  of  any  man ;  and  that  if  he  should 
ever  get  hurt  he  was  to  come  right  to  the  water  and  the  Dogs  would 
be  glad  to  receive  him.  So  the  man  went  out  of  the  tipi  and  came  up 
out  of  the  water.  When  it  was  night  he  went  to  the  village. 

He  entered  his  house  and  saw  his  wife.  He  sat  down  and  told  her 
that  he  regarded  as  nothing  all  the  wounds  he  had  received  from  the 
men  who  tried  to  kill  him.  The  woman  was  surprised,  and  was  much 
afraid  of  him.  The  man  ordered  his  wife  to  go  after  some  tobacco 
from  one  of  the  councils  that  was  being  held  in  the  village.  She  went 
at  once  and  entered  one  of  the  councils.  She  asked  the  head  men  for 
some  tobacco  for  her  husband.  The  men  were  much  agitated  and 
afraid,  so  they  gave  her  some  tobacco.  The  woman  returned  and  the 
man  was  much  pleased.  The  men  in  the  council  decided  to  send  a  mes- 
senger to  see  if  the  man  had  returned.  One  young  man  went  and 
peeped  in  and  saw  the  man,  all  naked,  sitting  in  his  tipi.  He  returned 

*Told  by  Strike-Enemy. 


THE    FIVE    TURTLES   AND   THE    BUFFALO    DANCE. 

to  the  council  and  told  what  he  had  seen.  The  men  were  more  afraid. 
From  that  time  on,  the  man  committed  worse  crimes  than  before,  yet 
the  people  were  afraid  to  make  another  attempt  to  kill  him.  The  man's 
relatives  gathered  with  the  woman's  relatives  and  they  separated  from 
the  village,  to  return  no  more.  They  went  in  the  night,  and  before 
morning  they  camped.  Some  young  men  and  the  famous  one  came  to 
the  village  and  killed  a  man  and  a  woman.  The  people  knew  who  it 
was  and  yet  they  did  not  dare  to  fight  them.  This  was  a  separation 
where  the  people  never  meet  again,  which  happened  because  the  man 
did  the  bad  deeds. 


35.  THE  FIVE  TURTLES  AND  THE  BUFFALO  DANCE.* 

In  olden  times,  while  the  people  had  their  village  upon  the  Missouri 
River,  five  soft-shell  Turtles  came  out  from  the  river  and  went  into 
the  village.  The  two  on  each  side  of  the  middle  one  received  a  bunch 
of  eagle  feathers  on  the  head.  They  were  placed  with  the  fifth,  which 
had  black  feathers.  When  this  Turtle  saw  that  its  feathers  were 
black,  it  was  mad.  It  told  the  people  that  it  was  going  away,  and  it 
marched  back  into  the  river.  The  people  gave  it  smoke  from  their 
sacred  pipes.  The  Turtle  paid  no  attention  to  it,  but  went  into  the 
river,  so  there  were  but  four  left.  These  four  Turtles  were  to  remain 
with  the  people. 

These  Turtles  died.  The  people  made  them  into  drums.  Some 
years  afterwards  they  changed  these  drums  into  rawhide  drums, 
making  them  in  imitation  of  the  Turtle  drums.  They  organized  a 
dance  known  as  the  "Buffalo  dance."  These  Turtles  were  drums. 
They  danced  four  days  and  four  nights,  and  although  this  was  a 
Buffalo  dance,  there  was  one  mysterious  being  in  the  crowd  who  had 
a  bundh  of  feathers  of  the  magpie  growing  up  all  over  his  head. 
Pieces  of  skins  of  animals  were  strapped  over  his  back,  and  he  had 
a  buffalo  beard  about  his  ankles,  also  about  his  waist.  His  face  was 
painted  with  all  colors.  Sub  eius  inguinibus  palus  erat  qui  penem 
simulabat.  Ex  illo  autem,  dum  saliebat  et  quasi  equus  acer  hue  et  illuc 
currebat,  palus  semper  pandebat.  Ubicumque  muilierem  videbat,  earn 
circumibat  motusque  dabat  quasi  cum  ea  concumberet. 

Now,  in  this  village  there  was  a  young  girl  who  was  never  per- 
mitted to  be  out  of  the  lodge  while  this  Buffalo  dance  was  going  on 
and  this  being  was  dancing  around.  The  girl  asked  her  parents  to 

*Told  by  Yellow-B«ar. 


Il6  TRADITIONS   OF   THE    ARIKARA. 

place  a  buffalo  rawhide  in  front  of  iihe  lodge,  over  the  entrance,  that 
she  might  be  permitted  to  peep  out  and  look  at  the  being.  She  be- 
came bold,  and  went  out  from  behind  the  hide.  She  was  seen  by  this 
being.  Ille  motus  dedit  quasi  cum  ea  concumberet.  Puella  in  domi- 
cilium  rediit ;  posteaque  per  menses  magis  atque  magis  gravida  fiebat. 
lam  tandem  puerum  parit.  Anum  comitem  habet,  quse  autem  reperire 
non  potest.  The  mother  told  them  that  the  child  had  been  born, 
so  the  people  looked  around  with  lights,  trying  to  find  the  child.  They 
looked  everywhere,  but  could  not  find  the  child.  After  a  while  they 
found  the  child  standing  under  the  altar,  grinning.  The  child  looked 
to  be  about  two  years  old,  and  had  teeth.  It  walked  about  constantly, 
just  as  its  father  did,  and  was  like  him  in  appearance.  Finitimi  rep- 
perunt  earn  numquam  virum  cognovisse,  sed  ab  eo  monstro  per  eius 
motus  gravidam  factam  esse.  The  people  caught  the  child  and  killed 
it.  They  put  it  into  a  bag  and  threw  the  bag  into  the  river. 

The  father  of  the  child  heard  about  this.  He  went  to  another 
wonderful  man  who  could  see  better  in  the  night  than  in  the  day  and 
asked  him  to  help  him  find  the  child.  The  man  consented.  He  took  his 
medicines,  put  them  upon  himself  and  led  the  man  to  the  very  spot 
where  he  had  danced  and  where  he  had  made  the  motions.  Then  the 
medicine-man  led  the  mysterious  being  into  the  lodge  of  the  girl  who 
had  given  birth  to  the  child.  He  showed  where  the  boy  had  been 
born,  where  he  had  run,  where  he  had  stood  under  the  sacred  bundle, 
how  the  people  caught  him  and  killed  him,  and  how  the  people  had 
taken  him  to  the  river  and  thrown  him  in.  They  went  down  to  the 
river.  The  medicine-man  took  a  big  rock  and  told  the  strange  being 
that  when  he  should  throw  the  rock  irtto  the  waters,  the  waters 
would  part,  and  that  he  must  be  quick  to  jump  in  and  get  the  boy. 
The  man  threw  the  stone  up  into  the  air,  and  as  it  fell  into  the  water, 
the  waters  parted,  and  they  could  see  the  boy  lying  there.  The  man 
jumped  in  and  pulled  him  out.  When  the  boy  was  pulled  out  the  father 
cried,  and  said  that  he  wanted  this  wonderful  man  to  select  a  place 
to  bury  him,  for  he  was  a  strange  child.  The  man  led  this  myster- 
ious being  about  the  hill  on  the  Missouri  River,  and  there  the  man 
took  his  club,  and  striking  the  largest  stone  that  the  people  knew  of, 
he  split  it  in  two.  They  buried  the  child  between  the  two  stones,  and 
then  went  home.  The  mysterious  being  then  married  the  girl  who 
had  given  birth  to  the  mysterious  little  boy  who,  immediately  after  his 
birth,  got  to  dancing  and  running  around  as  his  father  had  always 
done  in  dances. 


THE    MAN    WHO    MARRIED    A    COYOTE.  1 1/ 

36.    THE  NOTCHED  STICK  AND  THE  OLD  WOMAN  OF  THE  ISLAND.* 

When  my  people  held  the  medicine-men's  ceremonies,  the  lead- 
ing medicine-man,  who  sat  in  the  west  of  the  lodge,  had  a  roll  of 
dried  buffalo  hide  and  a  long  stick  with  notches  upon  it.  The  leaders 
of  the  medicine-men's  lodge  had  sticks  that  they  rubbed  on  this 
notched  stick  so  that  the  dried  buffalo  hide  made  a  noise  sounding 
something  like  that  of  a  drum.  When  this  noise  was  .begun  they  be- 
gan to  rattle  the  gourds.  At  the  end  of  the  ceremony  of  the  medicine- 
men the  lodges  inside  of  the  big  lodge  were  taken  down  to  the  river, 
and  the  notched  stick  and  the  dried  buffalo  hide  were  taken  and  placed 
upon  an  island.  We  were  told  not  to  go  to  the  island;  but  knowing 
the  place,  one  man  went,  and  he  saw  in  place  of  the  hide  and  stick 
an  old  woman  sitting  there.  He  saw  her  plainly.  Her  ears  hung  down 
with  great,  big  cuts  in  them.  She  had  a  very  long  face.  When  he 
took  a  look  at  her  she  turned  her  nose  up.  He  was  scared  and  ran 
away  towards  the  village.  He  met  some  other  boys  and  told  them 
about  the  old  woman.  They  would  not  believe  him,  so  they  went 
back,  and  when  they  came  to  the  island,  sure  enough,  it  was  no 
longer  the  old  woman,  but  the  hide  and  stick. 

When  the  man  went  home  he  told  his  father  all  about  it,  and  he 
said :  "True,  my  son ;  that  is  the  reason  that  they  put  the  objects  upon 
the  island,  because  really  they  are  an  old  woman."  Other  boys  also 
visited  the  island,  and  they  saw  the  same  old  woman.  When  several 
went  to  the  island  another  time,  it  was  again  a  stick. 


3r.    THE  MAN  WHO  MARRIED  A  COYOTE.f 

A  long  time  ago  there  was  a  war-party  that  started  out  from  the 
Arikara  country  toward  the  south.  They  were  found  by  the  enemy 
and  attacked.  One  man  was  killed  and  the  others  all  returned  home. 
After  many  years  this  man  who  was  killed  rose  from  where  he  was 
lying,  for  he  had  not  really  been  killed,  but  was  simply  stunned  by 
falling  onto  hard  ground.  He  had  not  been  scalped.  After  this  man 
came  to,  he  wandered  over  the  prairies  and  fell  in  with  the  Coyotes. 
He  finally  married  a  Coyote,  and  lived  with  her  for  several  years. 

One  day  some  men  went  hunting,  and  they  saw  a  mysterious 
being  crossing  the  Missouri  River.  The  warriors  went  down  and 

•Told  by  White-Owl. 
fTold  by  Many-Fox. 


Il8  TRADITIONS   OF   THE   ARIKARA. 

surrounded  this  mysterious  being  and  caught  him.  He  was  not 
scalped,  nor  wounded,  but  he  'had  changed  his  ways  so  that  he  could 
live  with  the  Coyotes,  and  'he  was  almost  like  an  animal.  The  people 
begged  him  to  go  home,  saying  that  his  wife  and  children  were  well 
and  that  his  wife  was  not  married  again.  But  he  said :  "I  know ;  but 
I  cannot,  for  I  am  married."  They  took  him  notwithstanding,  and 
they  gave  him  medicines.  He  became  well,  and  he  entered  the  medi- 
cine-lodge. The  man  asked  permission  to  do  some  sleight-of-hand, 
and  the  medicine-men  gave  him  the  privilege  to  do  so.  He  took  a 
man,  went  around  the  lodge  and  vomited  up  a  lot  of  hair,  white 
clay,  and  other  things.  After  all  this  had  come  out  of  him  he  was 
cleansed  from  being  a  Coyote.  He  continued  with  the  sleight-of- 
hand,  and  he  told  the  people  that  he'was  going  to  call  his  wife;  that  his 
wife  was  the  one  that  he  was  afraid  of,  and  this  was  the  reason  he 
had  not  returned  home.  So  he  went  up  onto  the  top  of  the  lodge  and 
shouted  and  shouted ;  then  he  went  around  to  the  west  and  shouted ; 
then  to  the  north  and  to  the  east;  then  he  came  into  the  lodge,  and 
said,  "My  wife  is  far  away."  He  went  out  again  and  shouted  to  the 
northwest,  and  after  a  while  the  people  heard  the  Coyotes  away  off. 
They  kept  coming  nearer  and  nearer,  and  the  people  ran  away.  The 
Coyotes  kept  on  coming,  and  the  people  ran  into  the  lodge.  The 
Coyote  whom  the  man  had  married  came  into  the  lodge.  When  she 
entered  the  lodge  she  went  around  to  the  northeast  of  the  fireplace, 
by  way  of  the  south,  west,  and  north,  and  then  to  the  northeast,  and 
there  she  took  her  place.  "This,"  said  the  man,  "is  my  wife."  The 
men  called  her  names,  saying :  "You  long-nosed  thing !  Why  did  you 
not  come?  Why  do  you  run  off  so  far  away?"  The  leading  medicine- 
man now  arose.  A  pipe  was  given  to  him  filled  with  native  tobacco. 
He  made  some  smoke  to  the  Coyote  woman.  After  the  smoke  the 
Coyote  woman  left  the  lodge  and  went  off  to  join  the  other  Coyotes. 
The  people  saw  this  female  Coyote,  and  now  knew  that  this  man  did 
have  a  Coyote  woman. 

Many  years  afterwards  this  same  man  was  roaming  over  the 
prairies,  When  a  blizzard  blew  up.  Just  a  little  before  sunset  he 
came  to  a  bank  of  snow,  and  there  lay  one  of  his  baby  Coyotes.  He 
went  to  pick  up  the  baby,  but  as  he  was  so  cold,  he  let  the  baby 
Coyote  stay  in  the  snow,  and  he  went  home.  After  he  had  warmed 
himself  he  went  out  to  see  if  the  baby  was  still  in  the  snow,  but  when 
he  got  there,  there  was  no  baby  at  all. 


THE    MAN    WHO   TURNED    INTO   A    STONE.  119 

38.    THE  MAN  WHO  TURNED  INTO  A  STONE.* 

Once  upon  a  time  there  was  a  big  village  on  a  prairie.  In  the 
village  there  was  an  old  man  who  was  respected  by  all.  Because  he 
was  well  known  as  a  medicine-man  he  had  one  of  the  sacred  bundles, 
and  he  used  to  call  councils  and  many  other  meetings.  If  there  was 
sacrifice  to  be  offered  to  some  of  the  gods  it  was  brought  before 
this  old  man,  because  the  gods  seemed  always  to  make  returns  for  all 
his  offerings.  For  this  reason,  he  was  above  all  other  medicine-men 
in  the  village^ 

At  one  time  a  very  large  party  went  out  from  the  village  on  a 
buffalo  hunt.  A  few  were  left  in  the  village.  For  many  days  one 
young  man  kept  coming  and  reporting  that  the  people  were  coming 
not  very  far  away.  The  next  day  they  saw  them  coming,  but  away  in 
the  distance.  It  was  the  custom  for  these  people  to  go  out  to  meet 
them  before  they  reached  the  village,  so  many,  including  the  old 
medicine-man,  went  out  to  meet  them.  The  old  man  came  to  a  hill, 
and  there  he  sat  down.  The  people  traveled  on  foot  in  those  days. 
As  the  party  came  to  the  old  man  they  only  saluted  him.  There  was 
another  custom  of  bringing  some  dried  meat  to  some  medicine-men, 
especially  to  this  famous  old  man,  and  offering  up  sacrifices  to  the 
gods.  This  was  the  old  man's  reason  for  going  up  there.  Finally 
most  of  them  passed  toward  the  village,  but  none  of  the  young  men 
had  any  dried  meat  to  present  to  the  old  man  for  him  to  give  thanks 
to  his  sacred  bundle.  They  all  passed,  save  one  young  man  who  came 
last.  W'hen  he  saw  the  old  man  sitting  there  he  saluted  him  and  gave 
him  a  dried  buffalo  tongue.  The  old  man  did  not  seem  thankful  for 
it,  but  sat  there  with  his  head  down. 

When  they  all  reached  the  village  they  made  many  feasts,  and 
councils  were  held  in  many  places.  The  next  day  it  was  noticed  that 
the  old  medicine-man  was  missing.  They  looked  for  him,  but  could 
not  find  him.  One  young  man  told  that  he  had  seen  him  sitting  on 
the  hill.  So  they  went  to  the  hill  and  asked  the  old  man  to  come 
down,  but  he  would  not.  One  medicine-man  took  a  sacred  pipe  from 
'his  bundle  and  offered  it  to  the  old  man  to  smoke,  so  that  he  might 
forget  his  sorrows.  The  old  man  would  not  accept  it,  because,  he  said, 
it  was  too  late.  The  people  begged  him  to  come,  but  still  he  sat  there 
with  his  head  cast  downward.  After  a  while  he  raised  his  head  and 
said  to  all,  that  it  was  too  late  to  get  up,  that  he  was  to  sit  there 
always.  He  removed  his  blanket,  and  the  people  saw  that  his  legs  had 

•Told  by  Hawk. 


I2O  TRADITIONS   OF   THE   ARIKARA. 

already  turned  to  stone.  The  people  all  wept  and  went  away.  They 
came  the  next  day,  and  they  saw  a  rock  in  the  form  of  a  man,  and 
they  all  cried  again  for  the  loss  of  the  old  medicine-man,  because 
there  had  been  no  one  to  give  him  any  dry  meat  to  offer  up  as  sacrifice 
to  the  gods. 

39.    THE  WOMAN  WHO  TURNED  INTO  A  STONE.* 

In  the  village  there  was  a  nice-looking  young  woman,  daughter 
of  one  of  the  chiefs.  They  all  liked  her  and  had  much  admiration 
for  her.  Many  young  men  made  great  efforts  to  get  the  young  girl 
to  marry,  but  she  would  not  consent.  After  many  failures  on  the 
men's  side  the  young  woman's  father  tried  to  persuade  her  to  marry 
some  young  man.  After  all  their  advice  the  young  woman  refused 
to  marry.  Again  the  old  mother  related  to  her  daughter  that  it  was 
most  enjoyable  to  live  with  a  man,  to  have  a  man  to  support  her,  to 
cherish  her,  and  to  protect  her  from  all  troubles.  The  young  woman 
accepted  the  mother's  advice  at  last,  and  she  said  she  would  marry. 

One  young  man,  a  very  good  hunter,  came  to  the  young  girl, 
and  after  a  long  conversation  persuaded  her  to  promise  that  she 
would  marry  him.  The  young  woman  told  her  mother,  and  she  was 
glad,  and  willing  that  her  daughter  should  marry  him ;  for  the  young 
man  was  capable  and  qualified  to  support  a  family.  Finally  the  young 
man  was  called,  and  came  to  their  lodge.  Puellam  in  matrimonium 
duxit.  Cum  nox  esset,  ad  lectum  genialem  venerunt.  luvenis  gavisus 
est  quod  tandem  puellse  amore  potiturus  esset.  Cum  autem  cum 
uxore  sua  concumbere  conaretur,  non  poterat.  Per  noctem  totam 
frustra  conabatur.  Postridie  puella  ad  matrem  venit,  eique  ostendit 
cur  virum  habere  noluisset.  Deinde  tunicam  sustulit  ostenditque  se 
helianthes  pro  volva  habere.  Mater  autem  vidit  quo  iuvenis  helianthi 
nocuisset  dum  cum  uxore  concumbere  conabatur.  So  the  young  woman 
took  her  bundle  on  her  back,  journeyed  to  a  certain  place,  sat  down  and 
turned  to  stone,  because  she  was  ashamed. 

40.    THE  POWER  OF  THE  BLOODY  SCALPED-MAN.f 

There  was  a  young  man  in  the  Arikara  village  who  wanted  to 
have  some  mysterious  power.  He  went  through  the  different  places, 
over  high  .mountains,  and  steep  banks.  He  had  heard  of  a  place  to 

•Told  by  Hawk. 
tTold  by  Antelope. 


THE    POWER   OF   THE    BLOODY    SCALPED-MAN.  121 

the  west  of  the  village  where  young  men  had  been  scared  away.  He 
went  to  the  place  and  stood  upon  a  hill  which  was  close  to  the  Mis- 
souri River.  He  stood  there  for  three  days  and  nights,  and  during 
the  third  night  he  heard  a  mysterious  noise  from  the  Missouri  River. 
He  looked,  and  saw  a  man  coming.  The  man  approached,  and  said, 
"You  will  please  leave  at  once,  for  you  make  too  much  noise  around 
this  place."  The  man  had  a  war-club  in  his  right  hand.  His  body 
was  daubed  all  over  with  white  clay;  his  head  was  red  with  blood 
and  the  blood  was  dripping  from  his  forehead.  The  boy  became 
scared,  and  he  ran  home.  He  told  one  of  his  friends  what  had  hap- 
pened to  him  and  his  friend  laughed  at  him  for  running  away  from 
the  place  where  he  had  gone  to  get  some  power. 

The  young  man's  friend  made  up  his  mind  that  he  would  go  to 
the  hill.  He  went  to  the  hill,  and  there  he  stood  and  cried  for  three 
days  and  three  nights.  On  the  fourth  night  a  being  came  up,  and 
sure  enough,  it  was  the  very  same  being  that  the  first  young  man 
had  seen.  The  boy  became  scared,  but  he  closed  his  eyes  and  thought, 
"Well,  I  came  here  to  see  this  being,  and  if  he  wants  to  kill  me  he  can 
do  so."  The  young  man  made  up  his  mind  not  to  run.  He  looked 
at  the  man  as  he  approached.  Drops  of  fresh  blood  were  dripping 
from  his  head,  so  that  he  looked  as  if  he  had  just  been  scalped.  The 
young  man  closed  his  eyes  and  the  man  came  up  to  him,  and  said, 
"If  you  do  not  run,  I  will  hit  you  with  this  club!"  The  boy  did  not 
move,  but  the  man  did  not  strike  him  with  his  club.  At  last  the  man 
said :  "Come  with  me.  I  am  the  errand  man  of  the  men  who  live 
under  this  hill."  So  the  man  took  the  boy  down  towards  the  Mis- 
souri River,  and  there,  under  the  bank,  was  an  entrance.  They  went 
into  this  entrance,  and  there  they  found  a  long  passageway  along 
which  they  traveled,  and  finally  they  came  to  a  cave.  There  the  men 
were  seated  around  in  a  circle;  but  not  one  of  them  was  scalped. 
The  man  who  took  the  young  man  into  this  place  now  took  off  the 
headdress  that  he  had  on,  and  his  hair  fell  over  his  shoulders.  He 
placed  his  war-club  and  the  bloody  headdress  that  he  'had  had  on  his 
head,  before  the  leading  man.  The  man  took  his  seat  at  the  en- 
trance, and  the  young  man  was  given  a  seat  in  the  lodge.  The  leader 
of  the  men  in  the  lodge  said:  "You  are  the  first  young  man  who 
has  not  run  from  our  errand  man,  and  now  we  will  give  you  the 
power  that  we  possess.  When  you  want  to  perform  the  same  thing 
that  you  saw  that  man  do,  take  wild  sage,  put  it  on  hot  coals,  and 
smoke  yourself  over  your  body.  Then  take  this  sweet  grass  and  spread 


122  TRADITIONS   OF   THE   ARIKARA. 

it  all  over  yourself.  Then  take  this  paint  and  put  it  in  the  water 
and  after  putting  this  skin  over  your  ihead,  place  this  paint,  mixed  in 
water,  on  your  head,  so  that  you  will  look  like  a  scalped-man.  This 
war-club  you  shall  take.  This  root  you  shall  put  into  your  mouth, 
so  that  you  can  run  swiftly.  When  you  have  killed  an  enemy  and 
taken  his  scalp,  bring-  that  scalp  to  us."  The  young  man  took  the 
things  and  went  home.  The  next  morning,  the  people  found  a  war- 
club  hanging  over  the  young  man's  head,  and  the  young  man  was 
lying  upon  his  bed. 

Many  days  after  this  there  was  a  cry  in  the  camp,  "The  enemy  is 
coming  to  take  the  village!"  The  young  man  sent  all  the  people  out 
of  his  lodge,  and  told  them  to  tell  the  people  not  to  be  in  a  certain  path- 
way that  'he  had  to  go  through,  for  'he  wanted  to  go  that  way.  The 
young  man  took  up  some  coals  from  the  fireplace  and  placed  them 
west  of  the  fireplace.  On  these  he  placed  the  sage,  and  let  the  smoke 
pass  over  his  body.  He  took  the  white  clay  and  put  it  all  over  his 
body.  Then  he  twisted  his  hair,  put  the  skin  over  his  head,  then  took 
the  red  paint  and  put  it  in  water.  He  dipped  his  hands  into  the  water 
and  put  it  on  top  of  his  head.  He  took  the  war-club  and  ran  out  of  the 
lodge,  and  some  of  the  people  were  scared  when  they  saw  him,  for  he 
looked  like  a  man  that  had  just  been  scalped.  He  ran  to  where  the 
battle  was  going  on,  and  the  people  saw  him  on  the  west  side  of  the 
battlefield.  He  ran  towards  the  enemy  and  killed  one.  He  went 
around  his  own  people,  and  went  on  the  west  side  again  and  attacked 
the  enemy,  killing  another  one  with  his  war-club.  He  scattered  the 
enemy,  because  he  looked  so  fierce  on  account  of  the  blood  which  was 
dripping  from  his  head.  As  soon  as  the  enemy  retreated  and  his 
people  ran  after  them,  he  went  back  to  his  lodge,  took  the  skin  off  from 
his  head,  put  some  medicine  upon  the  fire  and  smoked  all  over  his 
body.  He  then  went  to  a  creek  and  washed.  He  came  back  into  his 
own  lodge,  and  by  this  time  the  people  had  returned.  The  scalp 
which  he  had  taken  he  put  upon  a  long  pole  and  placed  it  outside 
of  the  lodge.  In  the  night  he  disappeared,  for  he  went  to  the  place 
where  he  had  received  his  power. 

The  people  did  not  know  who  he  was,  but  after  several  battles 
they  found  out.  They  also  learned  that  he  had  great  powers.  He 
became  a  great  man  through  attacking  the  enemy,  for  he  had  power 
to  go  out 'on  the  war-path  and  bring  home  many  scalps.  They  were 
not  really  scalps,  but  were  pieces  of  scalps  which  he  had  made  himself. 
He  would  not  be  a  chief,  but  became  a  great  medicine-man. 


THE  BOY  WHO  CARRIED  A  SCALPED-MAN  INTO  CAMP.    123 
41.    THE  BOY  WHO  CARRIED  A  SCALPED-MAN  INTO  CAMP.* 

In  olden  times  the  Arikara  went  on  the  war-path.  They  came  to  a 
lake  where  they  made  their  camp.  In  the  night  the  enemy  attacked 
them,  and  .ran  them  into  the  lake,  killing  all  the  warriors  and  taking 
their  scalps. 

Anothej  party  of  brave  warriors  started  out  from  the  same 
village,  and  went  on  the  war-path.  As  they  journeyed  towards  the 
east  they  came  near  to  the  lake.  There  they  made  their  camp.  Among 
these  last  warriors  was  a  very  poor  young  man  who  had  joined  them. 
In  the  night  the  leader  asked  the  young  men  to  go  after  some  water; 
but  all  the  young  men  refused.  The  poor  boy  took  up  the  vessels 
and  went  down  to  the  lake.  As  he  tried  to  dip  the  vessel  into  the 
water,  some  one  spoke  close  by  him,  and  said,  "Go  a  little  beyond 
and  dip  up  water."  The  young  man  waded  into  the  water,  and  as  he 
was  about  to  dip  the  water,  again  some  one  else  spoke  to  him,  and 
said :  "Go  beyond.  Go  further  into  the  lake  and  get  your  water." 
The  young  man  went  on  into  the  lake,  and  just  as  he  was  about  to 
take  up  the  water,  again  some  one  else  spoke  to  him,  and  said,  "Do  not 
dip  up  the  water  there,  but  go  further  into  the  lake  to  dip  it."  The 
young  man  turned  around,  and  said,  "Who  are  you  that  speaks  to  me  ?" 
The  man  said :  "I  am  the  leader  who  took  the  young  men  out  on  the 
war-path.  We  ran  into  this  lake  and  were  killed,  and  we  were  all 
scalped.  All  around  the  edge  of  the  lake  the  water  is  colored  with 
our  blood,  and  that  is  why  I  am  telling  you  to  go  further  into  the  lake 
to  dip  your  water."  About  this  time  the  moon  appeared.  The  night 
was  windy  and  cloudy,  so  that  every  once  in  a  while  the  clouds  passed 
over  the  moon  and  hid  it.  The  boy  looked  around,  and  he  saw  sit- 
ting near  him  a  man  whose  head  was  all  bloody,  and  whose  hands  and 
feet  had  been  cut  off.  He  had  been  stabbed  in  several  places. 

So  the  boy  dipped  his  water,  and  said  to  the  Scalped-Man:  "I 
want  to  carry  you  upon  my  back  to  where  we  are  camped,  for  the 
people  will  not  believe  me  when  I  tell  them  that  you  were  killed." 
The  Scalped-Man  said,  "Very  well."  So  the  poor  boy  sat  down 
and  put  the  dead  man  upon  his  back.  The  poor  boy  carried  the  dead 
man  to  where  the  other  men  were.  The  poor  boy  placed  the  Scalped- 
Man  outside  of  the  tipi.  He  went  into  the  tipi  with  the  water. 

After  they  had  drunk  the  water,  the  poor  boy  told  the  story. 
He  said  that  all  the  other  warriors  had  been  killed;  that  every  one 
of  them  was  scalped  and  was  lying  in  the  lake;  that  he  had  waded 

•Told  by  Standing-Bull. 


124  TRADITIONS   OF  THE   ARIKARA. 

waist-deep  into  the  water  to  get  clean  water.  Some  of  the  boys  made 
fun  of  the  poor  boy  and  said  that  he  had  imagined  all  this.  But  the 
poor  boy  said,  "If  you  do  not  believe  me  I  am  going  to  get  one  of  them 
and  bring  him  in  here,  and  you  will  see  that  all  I  have  said  is  true." 
They  said,  "All  right."  They  did  not  believe  the  poor  boy  would 
go.  But  he  did  go  out,  and  dragged  the  Scalped-Man  to  the  entrance 
of  the  tipi.  Old  and  young  men  crawled  out  and  ran  away.  The 
poor  boy  laughed  at  them  for  being  afraid  of  a  dead  man.  The 
leader  was  the  only  one  who  stayed.  The  Scalped-Man  told  the 
leader  not  to  be  afraid ;  that  they  would  give  them  success,  so  that  they 
might  take  revenge  on  the  people  who  had  killed  them.  So  the  men 
came  into  the  tipi,  but  not  till  the  poor  boy  had  taken  the  dead  man 
out.  Then  they  all  wanted  to  go  home  at  once.  They  left  the  tipi 
and  went  on.  The  next  day  they  found  a  hunter,  an  enemy.  They 
lay  low,  and  when  he  was  within  reach  of  them  they  shot  him  and 
killed  him.  Now  the  other  young  men  wanted  to  go  home,  but  the 
poor  boy  said,  "Let  us  go  on."  They  kept  on.  Each  day  they  killed 
one  or  two  of  the  enemy.  When  they  had  killed  a  number  equal 
to  the  number  in  the  lake  the  boy  was  satisfied.  Then  they  returned 
home.  The  chiefs  heard  of  the  poor  boy's  bravery.  They  sent  for  him 
through  their  council,  and  they  made  of  him  a  brave.  So  the  poor 
boy  became  a  brave  man,  and  executed  the  orders  of  the  chiefs. 


42.  THE  GIRL  WHO  WAS  BLEST  BY  THE  BUFFALO  AND  CORN.* 

In  one  of  the  lodges  in  a  village  there  stood  a  mother,  and  in  her 
arms  was  a  baby  girl.  It  was  about  to  rain  and  the  mother  wanted  to 
bring  in  her  corn  and  other  things  to  keep  them  dry,  but  she  did  not 
know  where  to  put  the  baby.  In  her  excitement  she  forgot  that  there 
was  a  bed,  and  she  laid  the  baby  up  on  the  buffalo  skull  at  the  altar, 
then  went  about  her  duties.  The  buffalo  skull  was  thankful,  because 
he  thought  the  baby  was  given  to  him.  He  cried  out,  saying,  "Hi  ni, 
hi  ni — you  have  pleased  me,  you  have  pleased  me,  giving  me  the 
baby."  But  Mother-Corn,  who  stood  over  the  buffalo  skull,  told  him 
that  the  baby  girl  had  not  been  given  to  him,  but  had  been  placed  there 
for  the  buffalo  skull  and  herself  to  watch  while  the  mother  was  busy. 
The  buffalo  skull  and  Mother-Corn  blessed  and  poured  their  mercy 
on  the  baby  girl.  After  a  while  the  mother  came  in  and  took  the 
baby.  The  chill  grew,  and  showed  some  signs  of  having  power 

*Told  by  Hawk. 


FIGHT    BETWEEN    THE   ARIKARA    AND   THE   SNAKES.     125 

from  some  of  the  gods.  She  would  eat  no  corn,  squash,  or  anything, 
except  chicken  or  duck.  The  girl  grew  to  womanhood,  and  all  the 
people  respected  and  honored  her. 

One  time  famine  prevailed,  and  the  people  were  in  much  distress. 
The  medicine-men  did  all  they  could,  but  all  in  vain.  Some  came  and 
talked  to  the  woman,  and  she  told  them  that  it  was  an  easy  matter  to 
give  them  aid.  She  advised  all  the  people  to  open  and  clean  their 
cellars.  They  did  so.  The  people  took  out  the  little  com  they  were 
saving  for  seed  and  gave  it  to  the  woman.  Again  she  advised  them 
to  stand  by  their  cellars  until  she  had  relieved  them.  So  she  went 
with  a  little  corn,  beans,  and  squash,  and  when  she  came  to  the  first 
one  she  asked  what  things  were  usually  kept  in  that  cellar.  The 
owner  of  the  cellar  gave  his  or  her  answer — such  as,  "Corn  and 
beans  were  kept  in  this."  The  woman  then  would  throw  down  the 
seeds  in  the  cellar  and  tell  them  to  cover  them  up.  She  did  this  to  all 
the  people's  cellars,  and  they  were  all  covered.  She  advised  them 
not  to  open  the  cellars  until  at  the  end  of  four  days.  So  the  people 
waited,  and  after  the  fourth  day  they  all  opened  their  cellars  and 
beheld  the  corn,  beans,  squash,  and  other  things,  which  filled  their 
cellars.  The  people  were  pleased  and  showed  more  respect  and  honor 
to  Mother-Corn.  Later,  the  woman  did  many  other  things  for  them. 


43.  THE  FIGHT  BETWEEN  THE  ARIKARA  AND  THE  SNAKES.* 

One  summer  the  Ankara  went  out  to  hunt  buffalo,  deer,  and  ante- 
lope. On  their  way  they  saw  by  the  path  a  pretty  little  snake.  Some 
of  the  old  people  told  the  others  to  give  presents  to  the  snake,  such 
as  deer  meat  and  moccasins.  There  were  two  foolish  boys  in  the 
rear  of  the  crowd,  coming  along  on  foot.  When  the  foolish  boys 
saw  the  pile  of  presents  they  wondered  what  it  was  for.  They  looked 
all  around  the  pile,  but  could  see  nothing;  but  after  a  while  they  saw 
the  little  snake  on  top  of  the  presents.  The  boys  were  mad,  and 
said:  "We  are  poor.  We  are  living  with  these  people  and  they  do 
not  give  us  anything,  although  they  know  that  we  need  help,  and 
here  they  have  given  these  things  to  this  little  snake."  "Let  us  kill 
it,"  said  one  of  the  boys.  The  other  one  said,  "All  right."  So  they 
killed  the  snake.  The  boys  told  the  people  that  they  had  killed  the 
snake.  The  people  turned  back  from  their  hunt  and  went  to  their 
village,  and  they  began  to  climb  upon  high  arbors  for  refuge.  From 
the  top  of  the  arbors  they  saw  something  coming  down  both  sides  of 

•Told  by  Two- Hawks. 


126  TRADITIONS    OF   THE   ARIKARA. 

the  Missouri  River.  Soon  they  discovered  that  what  they  saw  were 
all  kinds  of  snakes.  They  were  ready  to  meet  the  snakes,  for  they 
knew  what  they  had  done,  and  they  were  ready  to  die.  They  took 
their  clubs  and  killed  the  snakes,  although  the  snakes  killed  many  of 
the  Arikara.  By  and  by  the  snakes  killed  one  of  the  foolish  boys. 
They  bit  the  other  boy  all  over,  but  he  killed  many  of  them.  After 
a  while  they  went  away,  but  they  had  killed  many  people,  and  all  be- 
cause the  foolish  .boys  had  killed  the  young  snake. 

44.    THE  FIGHT  BETWEEN  THE  ARIKARA  AND  THE  BEARS.* 

There  was  a  young  man  who  had  a  beautiful  wife,  whom  he 
loved.  She  had  a  garden  in  the  woods  where  she  went  every  day 
in  the  spring  to  hoe.  Each  morning,  before  starting  to  the  garden, 
she  prepared  pemmican  and  dried  meat  to  take  with  her.  She  took 
enough  for  two  or  three  persons.  Her  husband  noticed  this.  One 
day  while  she  was  preparing  the  meat  he  asked  her  why  she  was 
preparing  so  much,  for  he  thought  that  she  must  have  some  of  her 
relatives  to  help  her  in  her  garden.  The  woman  made  no  reply.  One 
day,  as  she  went  out  to  the  garden,  her  husband  secretly  followed  her. 
When  her  husband  came  to  her  garden  he  hid  near  by.  He  saw  that 
the  garden  was  well  cared  for,  and  he  knew  by  this  that  some  one 
had  been  helping  her  to  clean  it.  The  man  waited  a  little  while,  and 
there  came  forth  from  the  woods  a  man,  who  walked  right  over  to 
the  woman.  The  woman  seemed  glad  to  see  this  man  who  met  her, 
and  the  man  was  glad  to  meet  the  woman.  This  strange  man  was 
painted,  and  upon  his  head  were  feathers,  and  a  set  of  bear's  claws 
were  about  his  neck.  The  man  went  to  work  in  the  garden,  helping  the 
woman.  The  woman's  husband  lay  upon  the  top  of  the  hill,  watching 
them.  When  the  sun  was  high,  the  strange  man  and  the  woman 
stopped  working.  They  went  over  in  the  shade  of  some  trees,  and 
they  ate  the  meat  that  the  woman  had  prepared.  After  eating,  the 
strange  man  lay  with  the  woman.  The  woman's  husband  saw  all  that 
went  on.  He  slowly  made  his  way  toward  the  camp  and  went  home. 
When  he  got  home  (he  took  down  his  bow  and  arrows  and  began 
to  fix  the  arrow-points  and  bow-string.  In  the  meantime,  the  woman 
returned.  She  asked  her  husband  where  he  was  going,  and  he  made 
reply  that  he  was  fixing  up  his  bow  and  arrows  to  go  hunting  the  next 
day.  The  man  then  asked  his  wife  how  she  was  getting  along  with 
the  work  in  her  garden,  and  she  said  she  was  nearly  through. 

*Told  by  Two-Hawks. 


THE  WIFE  WHO    MARRIED  AN   ELK.  127 

The  next  morning  the  woman  got  her  meat  and  things  ready  to 
go  to  her  garden  again,  and  the  man  got  ready  to  go  hunting.  The 
woman  went  first  to  her  garden.  The  man  went  afterwards,  in  a  differ- 
ent direction.  After  a  while  he  circled  around  to  his  wife's  garden.  He 
got  to  the  garden  and  lay  down.  He  waited  for  the  strange  man  to 
come.  The  woman  sat  around  near  her  garden,  doing  nothing,  for 
there  was  nothing  to  do;  she  had  already  got  through  with  her  field. 
The  man  looked  up  and  again  he  saw  the  strange  man  come  from  the 
timber  and  begin  to  talk  to  his  wife.  They  sat  around  until  the  sun 
was  high.  They  again  ate  meat  together,  and  after  they  had  eaten, 
the  strange  man  again  lay  with  the  woman.  While  they  were  lying 
together,  the  woman's  husband  came  up  from  behind  them,  took  an 
arrow,  put  it  in  the  bow-string  and  pulled  it.  He  shot  the  man.  The 
man  made  a  big  groan,  got  on  his  feet,  and  ran  through  the  timber. 

When  the  woman  got  up,  her  husband  got  a  stick  and  clubbed 
her.  The  woman  said :  "My  husband,  you  should  first  have  found  out 
who  that  man  was  who  was  with  me,  before  you  shot  him."  Her  hus- 
band said  that  he  did  not  care  who  he  was.  The  woman  said  that  he 
was  a  Bear,  and  that  was  the  reason  she  let  him  lie  with  her,  for  she 
was  afraid  of  him.  She  said  that  the  Bear  told  her  that  if  anybody 
did  anything  to  him  while  he  was  with  her  he  would  get  all  his  people 
together  and  kill  everybody  in  the  Arikara  camp.  The  man  said  he 
did  not  care. 

About  three  days  afterwards  the  people  saw  what  seemed  to  be 
buffalo  in  large  droves,  coming  from  the  hills.  When  they  came  near 
the  village  the  people  found  out  that  they  were  Bears  instead  of  buffalo. 
The  young  man  who  had  shot  the  Bear  in  the  garden  said  to  the  peo- 
ple, "The  Bears  are  coming  to  kill  us,  for  I  shot  the  Bear."  The  Bears 
soon  reached  the  camp  and  tore  the  people  to  pieces,  as  many  as  they 
got  hold  of ;  but  some  of  the  people,  who  hid  in  their  cellars,  were 
saved.  The  Bears  did  not  stop  until  they  had  killed  the  man  who  had 
shot  the  Bear. 

45.    THE  WIFE  WHO  MARRIED  AN  ELK.* 

There  was  a  man  who  went  hunting  with  his  wife.  They  were 
alone.  Whenever  the  man  was  out  hunting  the  woman  would  stay  at 
the  lodge  and  take  care  of  all  the  things  that  the  man  had  brought  in, 
and  she  would  also  jerk  meat.  There  she  stayed,  while  her  husband 
went  out  day  after  day.  One  time  when  her  husband  was  gone  a  man 

•Told  by  Standing-Bull. 


128  TRADITIONS   OF   THE   ARIKARA. 

came  to  see  her,  but  she  did  not  know  who  he  was.  One  day  five  men 
came,  and  the  fifth  one  she  liked  best.  He  was  fine-looking,  and  young. 
This  fifth  man  asked  her  to  go  home  with  him.  She  liked  him  so  much 
that  she  did  not  feel  like  refusing  him,  so  she  went  with  him. 

When  the  husband  returned  he  found  that  his  wife  was  gone.  He 
looked  all  around  until  at  last  he  found  their  tracks.  He  ran  along, 
following  the  tracks.  The  poor  man  was  getting  tired,  but  the  more 
he  thought  of  his  wife  the  more  he  felt  like  following  her,  for  he 
thought  a  great  deal  of  her.  He  caught  up  with  her,  and  to  his  great 
surprise  he  saw  his  wife  walking  beside  an  animal.  The  man  ran  and 
shot  at  the  animal,  but  could  not  kill  it.  This  animal  was  an  Elk.  Not 
far  away  was  a  lake,  toward  which  the  Elk  and  the  woman  were 
headed.  The  Elk  and  the  woman  went  right  into  this  lake.  The  man 
shot  at  the  animal,  but  the  arrows  did  not  seem  to  harm  the  Elk.  When 
the  man  came  to  the  lake  he  remained  there.  He  would  think  of  going 
away,  but  when  he  thought  of  his  wife  he  would  stay.  He  cried  and 
cried.  He  neither  ate  nor  drank. 

At  last  the  woman  came  out  from  the  lake,  for  she  felt  sorry  for 
her  husband.  She  said :  "You  must  go  home,  and  whenever  you  start 
upon  the  war-path  come  to  this  place  before  you  go  and  I  will  see  you, 
and  I  will  do  anything  to  get  out  of  this  place  so  that  I  can  tell  you 
where  to  go,  and  if  I  can  go  with  you  I  will  do  so."  So  the  man  went 
home,  and  when  he  got  there,  the  people  asked  him  what  had  become 
of  his  wife.  He  told  the  people  what  had  happened  to  her.  After 
many  days,  the  man  thought  he  would  go  on  the  war-path.  He  in- 
vited several  young  men,  and  they  went  out.  When  they  were  near  the 
lake,  the  man  told  his  companions  to  stay  at  a  distance  from  the  lake, 
while  he  went  on  by  himself.  The  man  had  a  dress  for  the  woman. 
When  he  got  to  the  lake  she  told  him  to  go  west ;  that  in  a  few  days 
he  would  find  three  tipis ;  that  there  were  three  men  living  in  the  tipis, 
and  that  he  should  kill  them;  and  that  he  would  capture  all  their 
ponies.  The  woman  then  disappeared.  The  man  threw  the  dress  into 
the  lake  and  went  back.  The  man  then  led  the  war-party  to  the  west. 
In  a  few  days  they  found  the  three  tipis.  They  attacked  them  and 
killed  the  people  in  them.  Their  ponies  they  captured,  so  that  it  all 
came  true,  as  the  woman  had  said.  Then  they  went  home  and  had  a 
great  time  dancing  the  scalp  dance. 

The  next  time  the  man  went  on  the  war-path  he  took  several 
young  men  with  him,  and  he  again  visited  the  lake.  This  time  the 
woman  came  out,  and  said :  "My  husband,  I  can  never  leave  this  lake 
any  more.  You  must  go  to  the  west,  and  there  you  will  find  the  enemy. 


THE    DEEDS   OF    YOUNG    EAGLE.  1 29 

In  the  fight  you  will  see  a  woman  who  looks  like  me.  Go  to  this  woman 
and  catch  her.  She  will  become  your  wife  and  be  good  to  you."  In 
a  few  days  they  found  the  enemy's  camp.  They  attacked  the  village, 
and  they  fought.  While  they  were  fighting,  this  man  saw  the  woman 
who  looked  just  like  his  wife.  He  stopped  fighting  and  went  after  the 
woman.  He  captured  her  and  took  her  home  with  him. 

The  man  never  went  to  the  lake  any  more,  but  was  happy  with 
his  new  wife,  for  she  looked  very  much  like  the  woman  who  had  gone 
into  the  lake  with  the  Elk. 

46.    THE  FOUR  GIRLS  AND  THE  MOUNTAIN-LION.* 

There  were  four  girls  who  went  to  gather  wood.  While  they  were 
gathering  wood  they  heard  a  Mountain-Lion  coming,  who  said,  "I 
want  you  girls  for  my  wives."  The  girls  ran  to  different  wonderful 
beings  for  protection.  Each  wonderful  being  said,  "I  can  not  do  any- 
thing for  you,  for  <the  Mountain-Lion  is  more  powerful  than  I."  At 
last  the  girls  came  to  a  place  where  there  was  a  man  whose  name  was 
"Hair-Cut-in-Notches."  (His  hair  was  so  notched  that  one  could  see 
through  the  notches  by  looking  at  the  side  of  his  head.)  The  girls 
ran  to  this  man,  and  said :  "A  Mountain-Lion  is  after  us !  Save  us !" 
Hair-Cut-in-Notches  said,  "What  shall  I' get  if  I  save  you?"  The 
girls  said,  "We  will  live  with  you  as  your  wives  if  you  will  save  us." 
Hair-Cut-in-Notches  said,  "You  will  go  into  my  lodge  and  stay  there." 
Then  he  sang  about  his  head  and  hair,  for  his  hair  was  his  arrows. 
W'hen  the  Mountain-Lion  came  up  Hair-Cut-in-Notches  would  make  a 
motion  toward  his  head,  then  to  his  bow,  then  shoot  at  the  Mountain- 
Lion.  Finally  the  Mountain-Lion  dropped  down,  for  he  had  killed  it. 
Hair-Cut-in-Notches  went  into  the  lodge,  and  said:  "You  will  now 
come  out.  Go  to  your  homes.  I  shall  not  keep  you  here,  for  I  am  not 
a  human  being,  but  I  am  glad  to  have  saved  you  from  being  killed  by 
that  animal."  The  four  girls  thanked  the  man  and  returned  to  their 
homes. 

47.  THE  DEEDS  OF  YOUNG  EAGLE.f 

Many  years  ago  the  Ankara  separated  into  two  bands,  one  band 
going  south,  the  other  going  north.  But  still  the  young  men  visited 
from  one  camp  to  the  other.  In  the  north  village  the  leading  chief  had 
a  daughter  who  had  grown  up  to  be  a  beautiful  young  woman.  In  the 

•Told  by  Little-Crow. 
fTold  by  Yellow-Bull. 


130  TRADITIONS   OF   THE   ARIKARA. 

other  village  the  leading  chief  had  a  son  who  was  handsome.  The 
young  man's  name  was  Young-Eagle.  The  young  girl's  name  was 
Yellow-Oalf. 

When  the  north  village  visited  the  south  village  the  north  people 
told  the  south  people  about  the  chief's  daughter,  who  was  very  pretty. 
When  the  south  people  visited  the  north  village  they  told  of  the  chief's 
son,  who  was  very  handsome,  but  who  had  never  looked  upon  women 
with  favor,  for  he  had  always  kept  himself  in  the  lodge,  not  even  hav- 
ing been  on  the  war-path.  When  he  came  out  of  his  lodge  everybody 
looked  at  him. 

Young-Eagle  made  up  his  mind  to  visit  the  north  village  to  see 
the  beautiful  daughter  of  the  chief.  He  told  his  sisters  to  make  him 
several  pairs  of  moccasins ;  for  he  intended  to  go  to  the  north  village. 
Now,  Yellow-Calf,  in  the  north  village,  also  made  moccasins  for  her- 
self, for  she  had  made  up  her  mind  that  she  would  visit  the  south 
village  and  see  the  young  man  who  was  so  handsome. 

One  day  Young-Eagle  started  for  the  north  village.  On  the  same 
day  Yellow-Calf  started  for  the  south  village.  Now,  between  the  two 
villages  there  was  a  high  hill,  and  as  Young-Eagle  was  climbing  the  hill 
on  the  south  side  Yellow-Calf  was  climbing  the  hill  on  the  north  side. 
They  both  saw  each  other  as  they  reached  the  top  of  the  hill  and  were 
greatly  surprised  to  see  each  other. 

Young-Eagle  asked  Yellow-Calf  where  she  was  going,  but  she 
answered  by  asking  where  he  was  going.  Finally  the  girl  told  him  that 
she  was  going  to  the  south  village  to  see  the  man  who  was  so  hand- 
some. Young-Eagle  said,  "I  am  that  young  man,  and  I  am  going  to 
see  the  young  girl  who  is  so  beautiful,  down  here  at  the  south  village." 
They  now  knew  that  they  were  speaking  of  each  other. 

They  sat  down  and  talked,  and  here  they  found  out  each  other's 
mind.  Young-Eagle  wanted  to  know  how  many  days  it  had  taken  Yel- 
low-Calf to  come  there.  She  told  how  many  days  it  had  taken,  and 
Young-Eagle  told  Yellow-Calf  how  many  days  it  had  taken  him.  They 
knew  by  this  that  the  hill  was  just  half-way  between  the  two  villages. 
This  hill  is  known  at  the  present  time  as  "Lovers'  Hill,"  because  these 
two  people  met  here.  They  agreed  to  place  a  pile  of  rocks  upon  the 
hill,  and  each  was  to  place  on  the  pile  a  number  of  stones  equal  to  the 
number  of  days  it  had  taken  to  come  to  the  place.  First,  Young-Eagle 
placed  a  stone,  then  Yellow-Calf  placed  one,  then  Young-Eagle  placed 
another,  and  so  on,  until  they  had  a  pile  of  stones.  Yellow-Calf  told 
Young-Eagle  that  she  wanted  to  go  with  him  to  his  home.  But  Young- 
Eagle  said,  "No,  I  would  rather  go  with  you  to  your  home."  Yellow- 


THE    DEEDS   OF   YOUNG-EAGLE. 

Calf  finally  consented ;  so  they  went  on.  Yellow-Calf  was  satisfied  and 
happy,  for  this  young  man  was  handsome  and  had  a  quiver  filled  with 
arrows,  and  a  bow. 

In  the  evening  they  came  to  a  lake,  and  Young-Eagle  told  Yellow- 
Calf  that  they  must  take  a  swim  and  wash  themselves ;  that  it  was  not 
right  that  they  should  go  to  the  village  without  being  washed.  So 
Yellow-Calf  went  into  the  lake  first  and  washed.  When  she  came  out, 
Young-Eagle,  with  'his  leggings  and  all  his  things  on,  waded  into  the 
water  for  some  distance.  He  told  Yellow-Calf  to  watch  for  him.  He 
dived,  and  stayed  a  long  time  under  the  water.  Towards  evening,  at 
dusk,  Young-Eagle  came  out  of  the  water,  having  all  his  clothes  on. 
He  came  upon  the  bank,  and  Yellow-Calf  saw  that  he  was  not  the  same 
young  man  who  had  left  her  a  little  while  before.  This  young  man 
now  was  not  so  tall,  nor  was  he  handsome.  His  hair  was  unkempt, 
his  nose  was  all  covered  with  sores,  and  he  seemed  to  have  vermin. 
The  robe  he  had  on  was  a  little  piece  of  buffalo  robe.  His  leggings 
were  made  of  deer  skin,  but  were  very  dry.  His  belly  looked  so  large 
and  plump  that  people  would  take  him  for  a  "burnt-belly"  boy  or  a 
"burnt-fingered"  boy.  Yellow-Calf  became  scared,  but  she  thought 
Young-Eagle  was  only  making  fun,  so  she  took  him  home  that  night. 

Young-Eagle  lay  down  by  the  side  of  Yellow-Calf,  and  the  next 
morning,  when  the  parents  arose  to  prepare  the  meal,  they  went  to  the 
girl  and  found  a  young  man  lying  by  her.  The  old  people,  knowing 
that  Yellow-Calf  had  been  away  for  some  time,  thought,  of  course,  that 
she  had  got  married,  and  had  brought  her  husband  home.  They  waked 
the  young  man.  He  did  not  attempt  to  wash,  but  jumped  at  the  pot 
with  the  food  in  it,  and  he  licked  the  mush  off  from  the  spoon.  The  old 
folks  looked  at  him,  and  were  sorry  that  Yellow-Calf  had  brought  him. 
Yellow-Calf,  too,  was  ashamed  of  him.  She  prayed  hard  in  her  heart 
that  the  young  man  might  turn  into  the  young  man  that  she  had  first 
been  with.  But  the  young  man  remained  the  same  and  the  people  made 
fun  of  him.  They  called  him  the  "Big-Belly-Boy."  The  boy  acted 
childishly  all  the  time.  When  there  was  a  battle  going  on  the  boy  never 
went  out,  but  stayed  around  the  lodge. 

One  time  the  boy  heard  that  a  war-party  was  going  out.  He  told 
the  girl  to  tell  her  youngest  brother  that  when  the  party  should  be  out 
three  days  he  should  get  some  long  intestines  from  the  buffalo  that 
the  warriors  would  kill,  and  also  some  bones;  these  he  should  put  in 
the  fire ;  and  that  in  the  night  he  would  hear  the  whistling  of  a  young 
eagle,  and  -he  must  know  that  it  was  his  brother-in-law  coming.  The 
girl  told  her  youngest  brother  all  that  Young-Eagle  had  said,  and  the 


132  TRADITIONS   OF   THE   ARIKARA. 

boy  said  that  he  would  do  so,  only  he  was  afraid  that  what  she  had 
told  him  would  not  come  true;  he  did  not  believe  that  his  brother-in- 
law  would  come.  But  the  girl  said,  "Brother,  watch  out,  and  when  he 
comes,  do  as  he  tells  you,  for  he  is  wonderful."  But  the  brother  felt 
like  making  fun  of  his  brother-in-law,  Young-Eagle.  It  was  announced 
through  the  camp  that  the  Big-Belly-Boy  was  going  on  the  war-path 
with  the  rest.  They  all  laughed  at  him  and  made  fun  of  him  because 
he  was  going  on  the  war-path  for  the  first  time. 

The  warriors  started  out,  and  after  they  had  been  gone  three  days 
Young-Eagle  took  his  wife  out  to  the  lake  where  he  had  dived  once 
before,  and  there  he  told  her  to  take  a  swim.  The  girl  went  in  and 
washed.  After  she  came  up,  Young-Eagle  went  in,  just  the  same  as  he 
had  done  before,  with  leggings,  moccasins,  etc.,  and  he  waded  into  the 
lake,  then  he  dived,  and  stayed  a  long  time.  At  dusk,  Yellow-Calf 
heard  a  noise  in  the  water,  and  Young-Eagle  came  out,  the  same  man 
that  she  had  first  met.  Young-Eagle  told  her  not  to  touch  him,  but  to 
go  home ;  that  he  would  come  home  soon ;  and  that  she  should  watch 
for  him.  He  sat  down  and  covered  himself  with  his  robe.  All  at  once 
the  robe  rattled,  and  there  flew  up  a  young  Eagle.  It  flew  towards 
the  southwest,  where  the  warriors  had  gone,  and  in  the  night,  the 
brother-in-law  heard  the  cry  of  an  Eagle.  He  rose,  and  said,  "That  is 
my  brother-in-law;  he  has  come."  The  other  warriors  who  heard  it 
made  fun  of  him,  and  said,  "Do  you  think  that  that  Big-Belly-Boy 
brother  would  come  this  far?"  But  the  boy  did  not  say  anything.  He 
went  out,  and  sure  enough,  there  was  his  brother-in-law. 

The  boy  gave  Young-Eagle  the  intestine  to  eat,  and  also  some 
bones  to  gnaw.  Young-Eagle  told  his  brother-in-law  that  the  enemy 
were  within  a  short  distance,  and  that  he  was  going  out  to  bring  all  the 
ponies  that  they  had  in  the  village ;  and  that  he  was  to  turn  all  the  ponies 
over  to  him;  and  that  his  brother-in-law  should  divide  the  ponies 
among  the  warriors. 

The  leader  of  the  war-party  had  sent  out  different  scouts,  but 
they  had  seen  no  enemy's  village,  nor  any  ponies.  But  every  once  in 
a  while  Young-Eagle  would  appear,  and  this  brother-in-law  of  his 
would  go  to  meet  him.  The  warriors  still  doubted  that  they  were 
brothers-in-law. 

The  next  day,  when  they  saw  a  drove  of  ponies  coming  towards 
them  and  Young-Eagle  driving  them  afoot,  they  knew  him.  Young- 
Eagle's  brother-in-law  went  out  to  meet  him.  Young-Eagle  gave  him 
all  the  ponies  and  told  him  to  divide  them  among  the  people.  Young- 
Eagle  went  back  into  the  enemy's  camp.  He  killed  one  man,  took  his 


THE    DEEDS   OF    YOUNG-EAGLE.  133 

scalp,  and  gave  it  to  his  brother-in-law,  who  in  turn  gave  it  to  the 
leader  of  the  war-party. 

Young-Eagle  went  back  to  the  village,  and  about  this  time  the 
enemy  were  coming  after  him.  Young-Eagle  killed  several  more,  tak- 
ing their  scalps.  He  gave  the  scalps  to  his  brother-in-law,  who  in  turn 
gave  them  to  the  leader.  They  knew  that  the  young  man  was  brave. 
After  the  battle  he  went  home  as  Young-Eagle.  The  others  drove 
ponies. 

Young-Eagle  went  into  his  lodge  where  his  wife  was.  He  did  not 
tell  her  what  had  happened.  Two  days  afterward,  the  war-party  came, 
singing  scalp  songs  and  telling  all  that  Young-Eagle  had  done.  Yellow- 
Calf's  father  sat  upon  the  lodge,  listening,  and  thought  that  they  were 
making  fun  of  his  son-in-law. 

The  warriors  entered  the  lodge  of  the  priests,  and  there  they  told 
the  story,  from  the  time  they  had  left  and  from  the  time  Young-Eagle 
overtook  them,  and  the  capturing  of  the  ponies  and  the  killing  of  the 
enemy.  This  was  all  true.  Scalps  were  brought  to  Young-Eagle's 
lodge,  and  the  old  man  put  them  upon  a  long  pole,  and  stuck  the  pole 
in  the  ground  outside  of  the  entrance  of  his  lodge.  The  ponies  that 
were  left  over  after  dividing  them  up  between  the  warriors  were  given 
to  Yellow-Calf's  father,  who  took  only  so  many.  Then  Young-Eagle 
went  out  and  gave  the  remainder  of  the  ponies  to  the  poor  people. 

Some  people  went  to  the  other  village,  and  reported  all  that 
Young-Eagle  had  done,  and  the  father  of  Young-Eagle  was  ashamed, 
for  he  thought  they  were  making  fun  of  him,  for  when  Young-Eagle 
had  been  at  home  he  would  never  go  out  on  the  war-path.  He  did  not 
believe  the  story ;  he  believed  the  boy  to  be  dead,  for  he  had  been  away 
for  some  time.  So  all  the  sisters  of  Young-Eagle  had  cut  their  hair 
and  mourned,  as  had  also  his  father  and  mother. 

Every  time  a  war-party  came  to  attack  the  village  Young-Eagle 
was  there  to  save  the  village.  Once  in  a  while,  when  a  war-party  went 
out,  Young-Eagle  followed.  He  did  the  same  as  he  had  done  before. 
On  one  of  these  occasions  he  made  up  his  mind  that  he  would  go  and 
get  his  own  likeness;  for,  although  he  had  changed  once,  when  first 
he  had  gone  on  the  war-path,  he  still  retained  his  big  belly.  One 
evening  he  went  with  his  wife  to  the  lake.  He  went  into  the  lake. 
Wihen  he  came  out  he  had  on  his  fine  leggings,  a  fine  robe  and  a  moun- 
tain-lion quiver,  and  he  was  fine-looking,  with  long  hair.  The  girl 
was  proud  of  him  now.  They  went  home. 

In  a  few  days,  Young-Eagle  told  Yellow-Calf  to  take  all  the 
scalps  that  he  had  taken,  and  saddle  the  ponies ;  for  they  were  going 


134  TRADITIONS    OF   THE   ARIKARA. 

to  visit  his  father's  village.  His  father's  name  was  "Black-Sun." 
They  went  south  to  Black-Sun's  village.  One  evening  they  came  to  the 
village.  Young-Eagle  left  his  wife  outside  of  the  village,  and  went 
to  his  father's  lodge.  He  told  his  father  that  he  had  come  back.  His 
father  got  up  and  made  a  fire.  He  told  his  woman  to  get  up,  for  their 
son  had  come  back.  The  four  sisters  got  up  from  their  beds  and  hugged 
their  brother,  for  they  had  been  mourning  for  him  as  dead.  Young- 
Eagle  told  his  sisters  to  go  out  and  to  bring  their  sister-in-law.  They 
went  out,  and  they  found  Yellow-Calf  sitting  outside  of  the  lodge, 
holding  three  ponies.  The  girls  embraced  their  sister-in-law  and  led 
her  into  the  camp,  took  in  the  things  that  belonged  to  Young-Eagle 
and  his  wife,  but  led  the  ponies  away.  The  stick  with  the  scalps  was 
fastened  upon  a  long  pole  and  stood  up  in  front  of  the  lodge. 

Early  on  the  next  morning,  Black-Sun  got  up  and  went  through 
the  village  singing  scalp  songs,  thus  letting  the  people  know  that  his 
son  had  returned  with  many  scalps.  The  people  heard  it.  They  went 
out,  and  they  saw  the  pole  that  had  the  scalps  upon  it.  The  people 
rushed  into  the  lodge,  and  that  very  same  day  the  braves  and  warriors 
decided  that  this  Young-Eagle  should  lead  the  people  to  the  girl's 
village. 

So  the  people  of  the  other  village  went  north,  and  the  north  and 
south  tribes  of  the  Arikara  came  together  and  became  one  tribe  again. 


48.    THE  GIRL  WHO  BECAME  A  WHIRLWIND.* 

Many,  many  years  ago  the  Arikara  left  their  village  and  went  west 
on  a  buffalo  hunt.  They  left  behind  a  family,  the  woman  of  which 
was  leading  a  pony  that  dragged  a  travois  with  two  children  on  it — a 
girl  seven  years  old  and  a  boy  of  five.  As  these  people  were  crossing 
a  little  stream  of  water  the  pony  jumped  across  the  stream,  and  the 
children  fell  off.  The  woman,  supposing  the  children  still  to  be  on  the 
travois,  never  looked  behind,  and  did  not  miss  the  children  until  she 
came  into  camp. 

The  men  were  then  sent  back  to  try  to  find  the  children,  but  they 
could  not  be  found;  for  when  they  fell  off,  instead  of  following  their 
parents  they  had  gone  back  in  the  direction  of  their  village,  but  instead 
of  going  into  the  village  they  had  gone  into  the  timber  west  of  the 
village.  There  they  wandered  through  the  timber,  and  at  last  they 
came  to  a  cave,  where  they  stopped.  The  girl  left  the  boy  there  while 

•Told  by  Many-Fox. 


THE    GIRL   WHO    BECAME   A   WHIRLWIND.  135 

she  went  about  trying  to  find  something  for  him  to  eat.  While  the 
girl  was  gone,  a  Whirlwind  came  and  took  her  far  away.  It  was  not 
long  before  the  girl  returned ;  but  often  after  that  she  would  go  away 
for  days.  When  she  returned  she  was  always  very  happy.  Now,  the 
boy  told  his  sister  that  he  wanted  a  bow  and  arrows ;  that  he  was  all 
the  time  going  around  through  the  timber  seeing  rabbits  and  smaller 
game.  The  girl  disappeared,  and  when  she  came  back  she  had  a  bow 
and  four  blunt  arrows.  For  many  days  the  girl  would  disappear  and 
then  would  return.  One  day  the  boy  said :  "My  sister,  I  wander  through 
the  woods,  and  I  am  getting  older;  I  think  I  ought  to  have  a  larger 
bow  and  many  arrows."  So  the  girl  said,  "All  right."  She  went  away, 
and  when  she  came  back  she  brought  the  bow  and  quiver  filled  with 
arrows  for  the  boy.  The  boy  was  thankful  for  this.  The  girl  dis- 
appeared very  often.  Every  time  she  came  home  the  boy  would  hear 
the  storm  coming,  then,  all  at  once,  the  girl  would  appear. 

One  day  when  the  boy  was  out  hunting,  an  Owl  came  to  him,  and 
said  :  "We  have  taken  pity  upon  you.  We  have  an  animals'  lodge  close 
by.  We  have  taken  pity  upon  you  because  your  sister  is  now  a  won- 
derful being — a  Whirlwind.  She  goes  from  one  place  to  another,  kill- 
ing people.  She  has  planned  to  kill  you,  that  she  may  be  the  Whirlwind 
always.  She  thinks  that  you  are  in  her  way,  for  she  has  to  look  after 
you.  Now,  the  girl  travels  far  over  the  land.  She  visits  places  where 
people  have  food,  and  there  she  finds  bows  and  arrows,  knives,  axes, 
and  hoes,  and  she  brings  them  here  to  your  place.  Testes  autem  mori- 
bus  excidit,  domumque  adfert ;  eos  f rictos,  dum  dormis,  dentibus  fran- 
git  et  mandit.  To-night  when  she  comes  home,  stay  awake,  for  she 
intends  to  kill  you  soon.  You  will  find  out  what  she  eats."  That 
night,  when  the  boy  lay  down,  he  watched  and  waited  for  his  sister. 
She  came  at  last.  She  looked  down  and  saw  that  her  brother  was 
sleeping,  then  she  took  some  of  her  special  meat  and  placed  it  upon  hot 
coals,  took  it  off  and  began  to  eat.  When  she  got  through  eating,  the 
boy  arose  and  said,  "Sister,  I  am  glad  you  are  back."  She  said,  "Well, 
I  am  going  away,  far  away  from  here  to-morrow,  and  I  want  you  to 
stay  here  until  I  come  back."  The  next  day  the  girl  was  gone.  The 
Owl  came  to  the  boy,  and  said :  "Make  haste !  Come !"  So  the  boy 
followed  the  Owl,  and  as  they  traveled  along  the  Owl  said :  "Do  you 
see  that  cloud  coming?  That  is  the  Whirlwind  coming  to  destroy  you. 
Make  haste  and  come  with  me!"  They  ran,  and  as  the  Whirlwind 
was  near,  the  boy  was  taken  into  the  den  of  the  Owls. 

The  Owls  told  the  boy  that  when  the  Whirlwind  should  come  it 
would  make  threats,  but  that  they  had  taken  pity  upon  him  and  would 


136  TRADITIONS    OF    THE    ARIKARA.     ' 

keep  him  there;  but  that  there  was  something  that  this  girl  wanted, 
and  they  were  going  to  tell  him  what  it  was.  They  said :  "Your  sister 
wants  a  woman.  You  tell  her  that  the  first  woman  you  marry  you 
will  give  her."  So  the  Whirlwind  came  to  the  side  of  the  hill  where 
the  Owl's  den  was.  The  wind  blew  and  the  girl  spoke,  and  said  :  "You 
big  Owl,  turn  that  boy  loose !  He  is  mine !  I  must  kill  him !"  But 
the  Owls  would  not  turn  the  boy  loose.  They  said,  "He  is  here  under 
our  protection."  The  girl  kept  on  demanding  the  boy.  At  last,  the  boy 
said,  "My  sister,  if  you  will  let  me  go,  the  first  woman  I  marry  I  shall 
give  to  you."  The  girl  said  :  "That  is  what  I  want ;  I  shall  let  you  go." 
So  the  boy  was  turned  loose,  and  traveled  towards  his  people. 

When  the  boy  came  to  his  people,  he  saw  that  they  were  very  poor. 
He  entered  his  father's  lodge  and  told  his  father  that  he  had  come 
back.  His  father  arose  and  built  a  big  fire.  He  saw  the  boy  sitting 
there  and  recognized  him.  The  father  asked  about  the  sister.  The 
boy  said  that  his  sister  was  well,  but  that  she  was  far  away.  Then  the 
boy  told  his  father  to  tell  the  chief  to  come  to  their  lodge.  The  boy 
told  the  chief  that  he  had  come  to  tell  them  that  the  buffalo  were  not 
very  far  away  and  that  the  people  must  go  and  kill  these  buffalo.  The 
people  sent  hunters  out  and  they  found  the  buffalo  as  the  boy  had  said 
they  would.  In  a  few  days  the  enemy  attacked  this  village,  and  they 
saw  that  the  boy  was  a  wonderful  boy,  for  he  made  a  way  for  his  people 
to  kill  the  enemy.  The  people  cried  through  the  village,  and  said  that 
they  should  give  him  a  nice  young  woman  to  marry.  The  chief's 
daughter  was  the  one  to  be  given  to  him. 

That  night  the  boy  went  out  and  called  for  his  sister.  The  sister 
came  that  night  into  the  tipi  and  sat  down  by  her  brother,  and  said, 
"I  have  been  far  away."  The  boy  said:  "My  sister,  I  am  now  to 
marry.  Here  is  the  girl  that  I  promised  you."  The  boy's  sister  said, 
"That  is  what  I  want."  She  went  to  the  girl,  and  the  sister  and  the 
boy's  wife  were  together.  The  boy  went  out.  The  next  day  the 
brother  came  into  the  lodge,  and  his  sister  said:  "My  brother,  I  give 
you  this  club  and  this  medicine,  and  I  give  you  the  power  that  I  pos- 
sess— that  of  the  Whirlwind.  You  will  have  power  to  kill  the  enemy. 
They  will  try  to  shoot  you,  but  they  can  do  you  no  harm.  For  many 
days  I  shall  now  go  towards  the  southwest,  where  I  shall  always  stay. 
When  the  wind  comes  you  must  know  that  I  am  the  Whirlwind.  I 
will  listen  to  the  prayers  of  our  people.  When  I  am  coming  do  not 
let  my  people  be  afraid  of  me,  for  I  shall  always  hear  their  prayers 
and  shall  always  heed  them.  I  shall  not  destroy  them,  but  will  always 
comfort  them."  The  young  man  became  a  famous  warrior,  and  finally 
became  a  chief. 


THE    COYOTE    AND   THE    MICE   SUN    DANCE.  137 

49.     THE  COYOTE  AND  THE  MICE  SUN  DANCE.* 

While  the  Coyote  was  wandering  in  the  evening  he  heard  dancing, 
but  he  could  not  see  the  dance  anywhere.  He  went  on  walking  around 
and  hunting  for  the  dance.  He  was  about  to  give  up,  when  he  found 
that  the  noise  of  the  dancing  came  from  an  elk  skull  in  the  bushes. 

The  Mice  ran  away  as  soon  as  the  Coyote  came  up,  but  the  Coyote 
begged  to  see  them  dance.  He  addressed  them  thus,  "Uncles,  I  want 
to  see  you  dance."  The  Mice  said :  "We  are  afraid  of  you,  for  you 
may  eat  us.  We  would  like  to  see  you,  but  you  are  very  tricky,  and  you 
might  eat  us."  The  Coyote  begged  so  hard,  saying  he  had  not  seen  his 
uncles  for  many  months,  and  he  wanted  to  see  them;  so  the  Mice 
agreed  to  let  him  into  the  dance.  They  let  the  Coyote  peep  into  the 
back  part  of  the  skull,  so  that  he  could  see  the  dance.  As  soon  as  the 
Coyote  had  run  his  head  through  the  skull  the  Mice  ran  away,  and  the 
Coyote  was  held  fast  with  his  head  in  the  skull.  The  Coyote  begged 
the  Mice  to  take  the  skull  off,  but  the  Mice  would  not  listen  to  him. 
They  told  him  to  go  away.  So  the  Coyote  went  on  his  way,  with  the 
skull  on  his  head. 

The  Coyote  could  not  see  very  well,  on  account  of  the  skull  being 
over  his  eyes.  He  heard  some  noises  at  a  distance.  He  went  straight 
to  a  camp.  He  came  to  the  edge  of  some  water.  The  people  saw 
the  animal  coming  on  the  other  side  of  the  water,  and  some  of  them 
hallooed,  "A  wonderful  animal  coming  on  the  other  side  of  the  water !" 
When  the  Coyote  saw  that  the  people  were  scared  he  commenced  to 
make  funny  noises.  Some  of  the  people  said,  "Make  way,  so  that  we 
may  be  spared  and  live."  The  Coyote  said,  "Give  me  the  chief's  daugh- 
ter and  you  shall  all  live."  The  people  gave  him  the  chief's  daughter. 
The  Coyote  swam  across  the  water  and  the  people  made  a  tipi  for  him. 
The  girl  took  the  Coyote  by  the  horns  and  led  him  to  the  tipi.  The 
Coyote  stayed  with  the  girl  all  night.  In  the  morning  the  Coyote  and 
the  girl  were  sent  for  to  come  and  eat.  The  Coyote  was  still  close  to 
the  girl,  and  some  boy  saw  that  it  was  a  Coyote.  The  boy  yelled,  "This 
being  that  is  in  the  tipi  with  the  girl  is  nothing  but  a  Coyote!"  The 
people  rushed  there  and  the  Coyote  was  forced  out  'beyond  the  tipi. 
As  he  could  not  see  very  well  he  ran  into  people  and  dogs.  The  people 
struck  the  skull  until  they  broke  it  to  pieces.  They  caught  the  Coyote 
and  brought  him  home.  They  tied  his  legs  with  strings,  drove  some 
pegs  into  the  ground,  and  tied  him  fast  to  the  pegs.  As  the  people  went 
out  they  would  go  to  the  Coyote  and  urinate  and  defecate  on  him. 

•Told  by  Joe  Reed. 


138  TRADITIONS   OF   THE   ARIKARA. 

One  old  woman  went  out  to  defecate  on  the  Coyote,  and  as  she  lifted 
her  dress  she  wanted  to  know  how  she  was  to  do  it.  The  Coyote  told 
the  woman  that  the  first  thing  to  fee  done  was  to  pull  the  pegs,  then  pull 
up  her  dress,  then  defecate  on  him.  The  Coyote  took  a  long  stick,  and 
as  the  woman  lifted  her  dress  and  tried  to  defecate  on  him  he  ran 
the  stick  into  her  rectum,  then  stuck  the  stick  in  the  ground.  He  then 
ran  away  and  defecated  as  he  went.  For  this  reason  the  Coyote  defe- 
cates easily  and  is  always  running  from  the  people. 


50.    THE  COYOTE  BECOMES  A  BUFFALO.* 

The  Coyote  was  going  along  when  be  saw  an  old  bull  sitting  down 
on  the  side  of  a  hill.  The  Coyote  went  up  to  him,  and  said,  "Well,  my 
grandfather,  are  you  sitting  here  sunning  yourself?"  The  bull  said, 
"Yes."  The  Coyote  said  that  he  was  hungry;  that  he  would  like  the 
Buffalo  to  give  him  something  to  eat.  The  Buffalo  said,  "Why  are  you 
not  like  myself,  a  big  Buffalo,  eating  grass."  The  Coyote  said,  "Well, 
grandfather,  I  wish  that  you  would  make  a  Buffalo  out  of  me."  So 
the  Buffalo  said :  "All  right.  You  will  then  have  to  break  up  your 
bow  and  arrows,  for  you  will  need  them  no  more."  So  the  Buffalo 
placed  the  Coyote,  and  said,  "Now  you  must  keep  a  strong  heart;  do 
not  get  scared."  The  Buffalo  rushed  at  the  Coyote,  and  just  as  he  was 
about  to  hook  the  Coyote,  the  Coyote  jumped  sidewise.  Then  the  Buf- 
falo said :  "Why  did  you  get  scared  ?  Now  stay  right  at  this  place, 
and  I  will  come  and  make  a  Buffalo  out  of  you."  But  every  time  the 
Buffalo  ran  toward  him  the  Coyote  would  jump  away.  The  last  time 
the  Coyote  stayed,  and  as  the  Buffalo  went  up  against  him  there  were 
two  Buffalo  bulls.  They  locked  horns,  then  the  Buffalo  told  the 
Coyote-Buffalo  to  eat  grass.  The  Coyote-Buffalo  obeyed  and  ate  until 
he  was  filled.  Then  the  Buffalo  said,  "We  must  go  to  the  Buffalo  herd, 
for  there  is  one  bull  there  who  has  control  of  all  the  female  Buffalo, 
and  we  will  fight  him,  and  when  we  have  killed  him  we  can  have  all 
the  female  Buffalo."  So  they  went  to  the  Buffalo  herd.  The  Buffalo 
bull  was  going  around  among  the  Buffalo.  They  were  waiting  to 
fight  him  when  it  should  come  time.  They  fought,  and  they  killed  the 
Buffalo  bull. 

Now  each  bull  took  many  cows  to  look  after.  When  they  all  came 
together  they  lay  down  in  a  hollow  for  the  night.  The  next  night 
the  Buffalo  all  jumped  and  traveled  toward  the  western  country. 

•Told  by  Antelope. 


THE   COYOTE  RIDES  THE   BEAR.  139 

When  the  Coyote-Buffalo  got  up  he  saw  that  he  had  been  left  behind, 
all  alone.  He  arose,  but  did  not  follow  the  other  people.  TV  Coyote- 
Buffalo  came  across  a  Coyote,  and  said :  "Why  are  you  not  as  I  am  ? 
I  was  a  Coyote  once,  but  now  I  am  a  Buffalo."  The  Coyote-Buffalo 
told  the  Coyote  to  throw  his  bow  and  arrows  away,  for  he  was  going 
to  make  him  into  a  Buffalo.  He  set  the  Coyote  in  a  certain  place  and 
made  a  rush  at  him.  The  Coyote  jumped  sidewise.  Three  times  did 
the  Coyote-Buffalo  try  to  run  into  the  Coyote,  but  every  time  the 
Coyote  jumped  sidewise.  The  last  time,  the  Coyote-Buffalo  said,  "Now 
you  must  close  your  eyes  and  let  me  run  over  you."  The  Coyote 
obeyed  and  the  Coyote-Buffalo  ran  into  him,  and  there  were  two 
Coyotes  instead  of  the  Coyote-Buffalo  and  the  Coyote.  So  the  Coyote- 
Buffalo  turned  back  into  a  Coyote. 

51.  THE  COYOTE  AND  THE  ARTICHOKE.* 

The  Coyote  was  going  along  through  thick  timber.  He  saw  an 
Artichoke  plant,  which  he  dug  up.  He  asked  it  its  name.  The  Arti- 
choke said,  "Cososit,"  meaning  artichoke.  The  Coyote  wanted  to  know 
if  he  had  any  other  name.  The  Artichoke  said,  "Take-a-Bite."  When 
it  said  that,  the  Coyote  took  a  bite.  The  Artichoke  repeated  this  name 
four  times,  and  every  time  it  repeated  it  the  Coyote  took  a  bite  of  the 
Artichoke.  Finally,  the  Coyote  had  eaten  the  Artichoke. 

The  Coyote  went  on,  and  again  and  again  he  expelled  flatus,  mov- 
ing his  feet  each  time.  Every  time  he  expelled  flatus  he  seemed  to  grow 
worse.  Once  it  threw  him  up  in  the  air.  Now,  before  expelling  flatus, 
he  got  hold  of  a  tree,  and  he  said,  "Now  let  me  expel  flatus."  The 
flatus  threw  him  up  in  the  air,  tree  and  all.  Again  he  went  on,  and 
he  came  to  a  stone,  and  when  he  knew  he  was  to  expel  flatus,  he  said, 
"Now  let  me  expel  flatus."  This  he  did,  and  the  stone  went  up  with 
the  Coyote.  The  stone  fell  on  the  Coyote  and  killed  him.  This  is  the 
reason  we  find  coyotes  lying  beside  stones. 

52.    THE  COYOTE  RIDES  THE  BEAR.f 

The  Coyote  was  going  along  through  the  timber,  and  he  met  a 
Bear.  The  Coyote  made  all  kinds  of  threats  against  the  Bear,  and 
finally  got  on  his  back  and  rode  him.  All  at  once  the  Coyote  jumped 
off  and  said,  "You  can  go  your  way,  and  I  will  go  mine !"  The  Coyote 

*Told  by  Cut-Arm. 
fTold  by  Antelope. 


I4O  TRADITIONS   OF   THE   ARIKARA. 

went  up  on  the  top  of  a  hill,  to  see  if  the  Bear  was  still  going,  but  he 
did  not  see  him.  Then  the  Coyote  yelled,  and  said,  "You  Bear,  you 
claim  to  be  a  fierce  animal,  and  here  I  have  ridden  upon  your  back !" 
The  Bear,  hearing  this,  became  mad.  He  turned  around,  and  said :  "I 
will  kill  that  being,  whoever  he  is.  No  matter  where  he  goes,  I  will 
follow  him."  So  the  Bear  ran  up  the  hill,  and  when  the  Coyote  saw 
the  Bear  coming  he  ran.  The  Bear  caught  up  with  the  Coyote  on  the 
next  hill,  and  killed  the  Coyote  and  tore  him  up. 


53.    THE  COYOTE  RIDES  THE  BUFFALO.* 

There  was  a  village,  and  in  the  village  lived  one  young  girl  who 
was  very  pretty.  All  the  young  men  courted  her,  but  she  did  not  care 
to  marry.  A  Buffalo  came  who  wanted  to  marry  her.  Once  in  a  while 
he  would  turn  into  a  young  man,  nicely  dressed  and  smelling  very  fine. 
The  girl  became  very  much  attached  to  the  Buffalo. 

The  Coyote  came  to  visit  the  girl,  and  he  talked  to  her.  The  girl 
said  she  did  not  care  to  talk  to  anybody  now,  because  she  had  a  young 
man,  and  that  young  man  was  the  Buffalo.  The  Coyote  said :  "Why, 
that  Buffalo  is  my  horse.  I  ride  him."  The  girl  said,  "If  you  will 
ride  that  Buffalo  here  I  will  marry  you."  The  Coyote  went  home,  took 
a  club  and  hit  himself  very  hard  on  the  knee,  so  as  to  make  it  sore. 
The  Buffalo  came  to  the  girl  to  talk  with  her.  The  girl  told  the  Buffalo 
what  the  Coyote  had  said.  The  Buffalo  was  mad,  and  said,  "I  am  going 
to  bring  the  Coyote  here  and  kill  him."  The  Buffalo  pawed  the  ground 
and  threw  up  the  dirt.  The  Coyote  saw  the  Buffalo  coming.  The 
Buffalo  called  to  the  Coyote  to  come  out.  He  said :  "I  want  you  to  go 
with  me  to  the  girl's  tipi ;  I  am  to  kill  you."  The  Coyote  said,  "I  am  a 
cripple,  I  can  not  go."  "It  is  not  true,"  said  the  Buffalo.  "Come  out, 
uncle,  can't  you?  Come  on."  Said  the  Coyote,  "If  you  want  me  to  go, 
and  can  carry  me  to  the  girl's  tipi,  I  will  go."  The  Buffalo  agreed  to 
carry  the  Coyote.  The  Buffalo  got  down  on  his  knees  and  the  Coyote 
got  on  top  of  him  and  sat  upon  him.  The  Coyote  had  a  cane  that  he 
was  to  hit  the  Buffalo  with. 

The  Coyote  jumped  up  and  ran  back  to  the  village  and  married 
the  girl.  The  Buffalo  was  so  ashamed  that  he  never  came  back  to 
the  village.  For  this  reason,  the  descendants  of  the  Coyote  are  bad  and 
tricky.  By  foul  means,  they  marry. 

*Told  by  Cut-Arm. 


THE    COYOTE   AND   THE    BUFFALO    RUN    A   RACE.          14! 
54.     THE  COYOTE  AND  THE  BUFFALO  RUN  A  RACE.* 

Once  when  a  Coyote  was  sauntering  along  he  looked  up  and  saw  a 
Buffalo  a  long  distance  off.  The  Coyote  ran,  and  nearly  caught  up  with 
the  Buffalo.  The  Coyote  saw  the  Buffalo  drop  chips.  He  went  and 
ate  some  of  them.  The  Buffalo  looked  around  and  saw  the  Coyote  eat- 
ing the  chips.  The  Buffalo  turned  back  and  asked  the  Coyote  what  he 
was  doing.  The  Coyote  said:  "O,  you  shaggy^looking  thing;  why 
do  you  not  go  on  your  way  and  not  bother  a  poor  fellow  like  me?  I 
am  eating  some  pemmican  that  some  fellow  must  have  dropped." 
After  a  while,  the  Coyote  said,  "Say,  grandfather,  can  you  run?" 
"Yes,"  said  the  Buffalo,  "I  can  run  fast."  "But,"  said  the  Coyote,  "I 
do  not  see  how  you  can  run  with  such  big  feet.  Then  there  is  danger 
of  your  breaking  your  legs.  Ah,  grandfather,"  said  the  Coyote,  "I 
think  I  can  beat  you.  I  am  a  man  who  has  fought  in  battles,  and  have 
killed  many  people  on  account  of  my  swiftness.  If  you  are  willing 
to  run  with  me,  do  not  stand  there  and  laugh  at  me.  I  can  beat  you." 
So  the  Buffalo  said,  "If  you  want  to  run  a  race,  I  will  run  with  you, 
and  I  will  show  you  that  my  legs  can  carry  me  a  long  way  and  beat 
you."  "All  right,"  said  the  Coyote,  "I  will  go  and  measure  the  ground, 
and  we  will  run."  So  the  Coyote  went  away  and  selected  a  place.  The 
place  selected  was  a  tableland,  and  there  was  a  steep  bank  at  the  other 
end.  The  Coyote  set  landmarks  near  the  steep  bank  and  winked  to 
himself,  and  said,  "Now  I  will  have  a  whole  buffalo  to  eat,"  for  at  th'e 
bottom  of  this  steep  place  there  was  a  rock.  The  Coyote  went  where 
the  Buffalo  stood,  and  said:  "Now  we  will  run.  As  soon  as  we 
get  to  the  two  landmarks  I  have  made  we  will  run  fast.  At  this  place 
we  will  close  our  eyes.  When  we  have  gone  a  short  distance  we  will 
open  our  eyes  and  see  who  is  in  the  lead."  The  Buffalo  agreed.  They 
began  the  race,  and  as  they  came  to  the  landmarks,  the  Coyote  said, 
"Now  run  your  best  and  close  your  eyes."  The  Coyote,  being  on  the 
right  side  of  the  Buffalo,  closed  his  left  eye.  The  Buffalo  ran  with  his 
eyes  closed  and  jumped  over  the  steep  bank.  The  Coyote  stopped, 
looked,  and  saw  the  Buffalo  lying  dead  at  the  bottom  of  the  steep  bank. 

The  Coyote  went  down  and  skinned  the  Buffalo  and  cut  him  up. 
He  then  took  the  meat  to  a  place  where  there  was  a  creek,  and  there  he 
put  up  a  small  lodge  for  himself.  He  made  a  fire  and  roasted  some 
meat.  Then  he  went  out  to  see  if  he  could  see  any  one.  He  saw  a 
Fox  coming  along.  He  waited  for  the  Fox.  When  the  Fox  came  up, 

•Told  by  New-Man. 


142  TRADITIONS   OF   THE   ARIKARA. 

the  Coyote  said,  "My  friend,  I  want  you  to  come  to  my  lodge  and  pack 
water  for  me."  The  Fox  said,  "I  will  go  with  you  and  pack  water  for 
you."  So  they  went  together  and  entered  the  lodge.  The  Coyote  fixed 
the  buffalo  pouch  for  a  bucket,  and  said,  "Fox,  you  go  after  water  with 
this  pouch."  The  Fox  obeyed.  Before  he  got  to  the  creek  he  had 
eaten  up  the  pouch.  Four  times  the  Coyote  gave  the  Fox  a  pouch  to 
bring  water,  and  every  time  the  Fox  would  say,  "Coyote,  as  I  dipped 
water,  something  came  and  took  away  my  pouch."  The  Coyote  was 
mad,  and  he  took  some  coals  and  threw  them  into  the  Fox's  face,  so 
that  the  Fox  cried  and  ran  off.  The  Fox  told  his  story  to  every 
animal  he  met.  All  the  living  animals  got  together,  and  when  the 
Coyote  was  fast  asleep  they  went  in  and  ate  all  he  had  in  his  lodge. 
When  he  woke  up  he  found  all  his  meat  gone,  and  he  went  away  crying. 
When  you  have  plenty,  do  not  trust  your  friends,  or  they  will  get 
all  you  have. 

55.    THE  COYOTE  AND  THE  DANCING  CORN.* 

Two  Coyotes  were  going  along,  and  as  they  became  hungry  one 
of  them  said :  "Let  us  go  where  the  people  have  left  their  village.  We 
will  find  some  pounded  corn."  As  they  came  to  the  village  they  sep- 
arated, one  going  through  many  lodges,  while  the  other  went  another 
way.  The  leader  came  to  a  lodge,  and  there  he  saw  pounded  corn,  in 
lumps,  running  into  the  mortar.  The  Coyote  ran  into  the  lodge  and 
begged  the  lumps  of  pounded  corn  to  come  out,  saying  that  he  was 
an  old  man  who  sang  for  people  in  their  sacred  ceremonies.  The 
Coyote  walked  around  the  fireplace  and  began  to  sing.  The  lumps 
of  pounded  corn  came  out  and  danced.  The  lumps  began  to  dance 
with  the  Coyote.  "Close  your  eyes,"  said  the  Coyote.  The  lumps  had 
danced  so  hard  that  they  had  raised  a  dust,  and  the  Coyote  thought 
it  was  time  to  act.  So  he  ran  to  the  mortar,  stuck  his  head  into  the 
bowl,  and  became  fast.  After  a  time  the  brother  of  the  Coyote  came,  and 
said,  "Wa,  what  are  you  doing  ?"  The  captive  Coyote  said  :  "I  am  fast, 
but  I  have  lots  to  eat  in  this  bowl.  Take  an  axe  and  cut  the  bowl  open." 
The  other  Coyote  took  the  axe  and  chopped  the  mortar  open,  cutting 
the  other  Coyote  on  the  head  so  that  he  died.  There  was  nothing  in 
the  mortar.  The  Coyote  went  away  crying,  for  he  'had  killed  his  brother. 

*Told  by  Little-Crow. 


THE    COYOTE   AND   THE    STONE   RUN    A   RACE.  143 

56.    THE  COYOTE  AND  THE  TURTLE  RUN  A  RACE.* 

One  time  a  Coyote  met  a  Turtle.  The  Coyote  began  to  boast  of 
his  swiftness,  and  the  Turtle  said,  "Why,  I  can  beat  you  running!" 
So  the  Coyote  said,  "We  will  run  a  race  to-morrow."  That  night 
they  parted,  and  went  to  their  homes,  so  that  they  could  get  ready  for 
the  race  the  next  morning.  After  the  Turtle  reached  home  he  began 
to  worry,  and  he  could  not  get  to  sleep,  for  -he  knew  that  the  Coyote 
could  run  fast.  But  the  Turtle  said  to  himself:  "I  will  take  him  up 
there  and  go  to  the  other  Turtles,  and  ask  them  to  assist  me."  So  the 
Turtle  went  to  the  other  Turtles,  and  said :  "I  am  about  to  run  a  race 
with  the  Coyote.  I  want  you  to  help  me."  He  told  them  the  place 
where  they  were  to  run,  and  the  distance  they  were  to  run.  So  several 
Turtles  volunteered  to  go  and  help  the  Turtle  to  beat  the  Coyote. 

All  the  Turtles  went  to  the  place.  They  placed  one  Turtle  at  the 
end  of  the  course;  then  they  placed  another  one  at  a  certain  distance 
back  of  him ;  then  another  back  of  this  one,  and  so  on,  and  finally  the 
Turtle  himself  took  his  stand.  Each  Turtle  carried  a  long  pole,  and 
hid  in  the  ground. 

The  next  morning  the  Turtle  met  the  Coyote.  The  Coyote  began 
to  run  around  and  was  happy,  for  he  thought  that  he  was  going  to  beat 
the  Turtle.  The  Turtle  and  the  Coyote  got  ready  to  start.  The  Turtle 
gave  the  command  to  start.  The  Coyote  ran  and  the  Turtle  crawled 
into  his  'hole.  When  he  got  over  a  little  ridge  the  Coyote  saw  the 
Turtle  going  ahead  of  him.  Coyote  ran  and  caught  up  with  the  Turtle. 
The  Turtle  threw  his  pole  away  and  crawled  into  the  ground.  When 
the  Coyote  got  to  another  knoll,  there  was  the  Turtle  ahead  of  him 
again.  The  Coyote  caught  up  with  him.  The  Turtle  crawled  into  the 
ground.  The  Coyote  ran,  and  when  he  got  up  to  another  hill,  there 
was  the  Turtle  going  ahead.  The  Coyote  caught  up  with  and  passed 
him.  At  the  end,  the  Turtle  was  at  the  goal,  and  the  Coyote  got  up, 
and  said,  "You  have  beaten  me."  This  fine  stretch  of  running  killed 
the  Coyote. 

ST.  THE  COYOTE  AND  THE  STONE  RUN  A  RACE.f 

The  Coyote  went  up  on  a  high  hill,  and  there  he  saw  a  stone.    The 
Coyote  asked  of  the  stone  its  name.     The  Stone  said,  "Run-Fast." 
"A  good  name,"  said  the  Coyote,  "but  I  can  beat  you  running." 
stone  said,  "You  will  spoil  my  rest,  but  if  you  want  to  race  I  will  run 

•Told  by  Standing-Bull. 
fTold  by  Cut- Arm. 


144  TRADITIONS   OF   THE   ARIKARA. 

with  you."  The  Coyote  said,  "All  right,  I  want  to  race  with  you." 
So  the  Stone  told  the  Coyote  to  carry  him  to  the  top  of  the  hill.  The 
Coyote  placed  the  Stone  upon  the  hill  and  started  him  rolling  down 
the  hill.  For  a  time  the  Coyote  ran  along  side  of  him,  then  passed  him. 
The  Stone  ran  down  the  hill  and  caught  up  with  the  Coyote,  and  rolled 
upon  his  back.  The  Coyote  then  tried  to  shake  off  the  Stone,  telling 
him  that  he  had  beaten  him  and  begging  him  to  get  off  his  back.  But 
the  Stone  stayed  upon  the  Coyote's  back.  As  the  Coyote  walked  along 
the  Stone  grew  heavier.  It  was  now  towards  evening,  and  as  the  Coyote 
walked  along  he  saw  the  Bull-Bats  fly  overhead.  He  told  them  to  fly 
lower;  that  he  had  something  to  tell  them.  The  Bull-Bats  flew  down. 
The  Coyote  told  them  that  the  Stone  had  been  calling  them  names.  He 
said :  "When  I  told  the  Stone  that  I  would  tell  you  he  jumped  up  on  my 
back  so  that  I  could  not  tell  you."  The  Bull-Bats  said,  "We  will  take 
the  Stone  off."  So  the  Bull-Bats  flew  up  high  in  the  air,  then  came 
down  with  a  swoop,  making  a  peculiar  noise  upon  the  stone  and  crack- 
ing the  Stone.  The  Bull-Bats  kept  on  flying  towards  the  Stone,  until 
the  Stone  split  in  two. 

After  the  Stone  had  fallen  from  the  Coyote,  the  Coyote  ran  along 
making  fun  of  the  Bull-Bats,  calling  them  names.  He  said,  "You 
spoiled  my  hair  by  scattering  some  of  these  stones  upon  my  back." 
The  Bull-Bats  told  the  Coyote  to  go  his  way  and  they  would  go  theirs. 
They  separated. 

58.  THE  COYOTE  AND  THE  ROLLING  STONE.* 

The  Coyote  was  once  going  along,  and  he  became  hungry.  He 
heard  a  noise  in  the  distance  which  sounded  like  dancing.  He  went 
to  the  place  from  where  the  noise  came  and  there  were  some  men  danc- 
ing around  the  fire.  When  he  came  close  to  the  place  he  saw  that  these 
men  were  Jack-Rabbits  and  that  they  had  taken  out  intestines  from  the 
fire.  One  took  them  out,  and  they  began  to  eat  them.  The  Coyote 
asked  them  where  they  got  the  intestines.  The  Rabbit  men  told  the 
Coyote  that  they  would  not  tell  him.  The  Coyote  was  very  hungry, 
and  he  wanted  very  much  to  find  out.  He  made  all  kinds  of  promises 
to  the  Rabbits,  if  they  would  only  tell  him,  and  if  they  demanded  pay 
he  promised  that  he  would  pay  them.  The  leader  of  the  Rabbit  men 
said,  "If  you  will  pay  us  a  good  price  we  will  teach  you  how  the  big 
intestines  are  made."  The  Coyote  was  willing  to  pay  them.  He  stood 
up,  and  said :  "Grandchildren,  I  have  been  very  far  away,  on  the  war- 

*Told  by  Two-Hawk*. 


THE    COYOTE   AND   THE   ROLLING    STONE.  145 

path.  You  can  see  that  I  am  a  warrior  by  this  headdress  that  I  have 
on ;  but,  to  know  the  secret  of  making  these  intestines  I  am  willing  to 
part  with  this  eagle  war-bonnet."  The  Rabbits  told  the  Coyote  to  go  and 
get  some  red  willows.  The  Coyote  went  and  brought  a  few  red  willows, 
and  these  the  Rabbits  threw  into  the  fire.  Then  they  began  to  sing 
a  song,  and  all  the  Rabbits  stood  up  and  danced  around  the  fire.  As 
the  willows  burned  they  turned  slowly  into  large  buffalo  intestines. 
When  these  were  roasted  on  the  coals  the  Rabbits  told  the  Coyote  to 
take  the  intestines  off  from  the  coals  and  eat  them.  The  Coyote  took 
the  long  intestines,  and  they  were  so  good  that  he  asked  the  Rabbits 
to  do  the  same  thing  again,  for  he  was  still  hungry.  The  Rabbits  told 
the  Coyote  to  get  a  good  armful  of  willows.  When  they  were  brought 
and  placed  upon  the  fire  all  the  Rabbits  stood  up,  and  the  Coyote  was 
among  them.  They  danced  around,  and  as  the  willows  burned  they 
turned  into  large  intestines.  As  each  intestine  was  roasted  the  Coyote 
went  and  pulled  it  off  the  fire.  The  Rabbits  had  been  eating  these 
things,  so  they  did  not  care  for  any.  The  Coyote  ate  them  all,  and 
was  filled. 

The  Coyote  then  began  to  look  around  to  see  how  he  might  get 
back  his  war-bonnet ;  for  he  thought  he  now  knew  the  secret  of  making 
these  long  intestines  on  the  coals.  He  said  to  the  Rabbits:  "Let  me 
take  this  war-bonnet,  and  let  me  show  you  how  it  must  set  upon  the 
head ;  let  me  show  you  how  I  wear  it."  The  leader  of  the  Rabbits  said  : 
"We  are  afraid  of  you ;  you  are  tricky,  and  you  might  get  away  with 
it."  The  Coyote  said:  "I  will  not  get  away  with  it.  All  that 
I  want  is  to  show  you  the  way  it  must  be  worn."  "Well,"  said  the 
leader,  "you  may  have  it,  and  show  us  how  you  wear  the  bonnet." 
As  the  Coyote  put  the  war-bonnet  upon  his  head  he  made  a  long  jump 
sidewise,  and  got  away  from  the  Rabbits.  The  Rabbits  got  after  the 
Coyote,  but  he  was  too  swift  for  them.  The  Rabbits  said :  "You  can 
go;  you  will  not  be  able  to  do  the  trick  four  times."  The  Coyote  turned 
around  and  laughed  at  the  Rabbits. 

The  Coyote  ran  far  away,  and  as  he  was  becoming  hungry  he  made 
a  fire,  gathered  some  red  willows,  threw  them  into  the  fire,  and  danced 
around  the  fire  all  alone.  He  succeeded  in  making  the  buffalo  intestines. 
He  did  it  again,  but  the  third  time  it  began  to  fail.  The  fourth  time 
the  red  willows  burned  up  into  ashes.  They  did  not  turn  into  intestines 
for  him.  The  Coyote  began  to  cry,  for  he  knew  that  now  he  must 
go  hungry.  He  went  along,  and  after  a  while  he  began  to  have  the 
stomach  ache.  Deinde  ventrem  facere  volebat,  et,  loco  idoneo  reperto, 
insedit.  Dum  defsecabat  leporem  circumcursantem  vidit,  undeque  esset 


146  TRADITIONS   OF   THE   ARIKARA. 

miratus  est.  Quo  magis  defsecavit,  eo  plures  lepores  vidit.  Turn  se 
lepores  emittere  repperit.  Paul  urn  cunctatus,  dixit:  "Cogitem  quo 
modo  hos  lepores  prehendere  possim."  Nam  lepores  occidere  volebat. 
Itaque  pulchrum  pallium  quod  armis  trahebat  sibi  humi  sedenti  cir- 
cumposuit.  Hoc  saxis  gravibus  onerato,  iterum  defaecare  incipit. 
Usque  ad  vesperum  defsecabat ;  tandemque  exortus  locum  pallio 
operuit,  eique  saxum  imposuit.  Deinde  ingentem  stipitem  nactus,  le- 
pores quos  sub  pallio  esse  putabat  occidit.  Pallio  autem  remoto,  nihil 
nisi  excrementum  repperit.  Quod  cum  vidisset,  se  dixit  stultissi- 
mum  esse. 

The  Coyote  did  not  know  what  to  do  with  the  robe.  He  got  hold  of 
the  robe  and  dragged  it  along  until  he  came  to  a  big  Stone.  He  said 
to  the  Stone :  "I  am  going  to  make  you  a  present  of  this  robe."  The 
Stone  was  pleased  with  the  robe.  The  Coyote  went  away.  When  the 
Coyote  was  a  little  way  off  he  saw  a  big  hail-storm  coming.  He  had 
nothing  to  cover  himself  with.  He  turned  and  went  back  to  the  place 
where  the  robe  was.  When  he  got  to  the  robe  it  was  clean,  and  it 
smelled  good.  The  Coyote  said  to  the  Stone :  "O,  you  have  made  the 
robe  nice  and  clean.  I  came  after  it."  The  Stone  never  said  a  word,  and 
the  Coyote  stepped  over  and  took  his  robe  again.  He  went  on.  The 
storm  never  came  near  the  Coyote.  Soon  he  heard  something  coming 
behind  him.  He  did  not  pay  any  attention  to  what  'he  heard.  By  and 
by  he  looked  back  and  saw  the  great,  big  Stone  coming  toward  him. 
The  Stone  spoke  to  him,  and  said,  "You,  Coyote,  stop !"  This  scared 
the  Coyote  very  badly,  for  he  knew  that  he  would  be  killed  for  taking 
the  robe  back.  The  Stone  chased  the  Coyote  all  the  evening,  and  the 
Coyote  became  very  tired  and  was  about  to  give  out,  when  he  saw 
two  Bull-Bats  flying  around  in  the  air.  He  called  to  them,  and  said, 
"My  brothers,  this  big  Stone  is  after  me  and  wants  to  kill  me."  The 
Bull-Bats  asked  the  Coyote  why  the  Stone  was  chasing  him.  The  Stone 
then  spoke  up  and  told  the  Bull-Bats  not  to  believe  anything  that  the 
Coyote  might  tell  them.  The  Coyote  begged  the  Bull-Bats,  and  said 
that  the  Stone  had  said  something  bad  about  the  Bull-Bats;  that  the 
Stone  was  afraid  that  he  would  tell  the  Bull-Bats  about  it;  and  that 
was  wihy  the  Stone  was  mad  and  ran  after  him  and  was  trying  to  kill 
him ;  that  he  wanted  them  to  help  him  by  destroying  the  Stone.  He  said : 
"If  you  will  stop  the  Stone  I  will  change  the  color  on  your  wings  and 
tail."  The  Bull-Bats  said :  "We  will  destroy  the  Stone,  but  you  must 
first  tell  us  what  the  Stone  said  about  us,  and  what  names  he  called  us." 
The  Coyote  said:  "The  Stone  said  that  you  were  the  ugliest-looking 
birds  that  he  ever  saw,  because  you  have  short  beaks  and  big  mouths, 


THE    COYOTE   AND   THE    ROLLING    STONE.  147 

short  legs,  and  are  very  dirty."  The  Bull-Bats  and  the  Coyote  were 
talking  on  the  top  of  a  hill,  and  the  Stone  was  trying  to  climb  the  hill, 
but  could  not  get  to  the  top. 

After  the  Bull-Bats  had  accepted  the  Coyote's  word,  one  flew  up, 
and  when  he  came  down,  he  expelled  flatus  upon  the  Stone  and  it  burst 
in  two.  Another  Bull-Bat  split  the  Stone  again,  and  soon  they  had  it 
all  broken  up.  (It  is  claimed  by  the  people  that  there  was  no  stone  in 
the  world  except  this  big  stone;  and  when  the  Bull-Bats  broke  the 
stone  it  scattered  all  over  the  world.)  The  Coyote  was  saved.  He 
got  some  white  clay  and  put  it  on  the  top  of  the  Bull-Bats'  heads  and 
bodies.  The  Coyote  went  on  his  way,  happy. 


59.  THE  COYOTE  AND  THE  ROLLING  STONE.* 

One  time  when  the  Coyote  was  going  along  he  met  a  Rabbit. 
The  Coyote  said  to  the  Rabbit:  "Let  us  gamble  to-night.  Let  us 
gather  dry  limbs  and  make  a  big  fire,  that  we  may  look  at  one  another, 
and  the  one  who  goes  to  sleep  first  is  to  be  covered  by  the  other."  The 
Rabbit  agreed  to  this.  So  the  Coyote  and  the  Rabbit  gathered  a  lot 
of  dried  limbs  and  made  a  big  fire.  The  Coyote  sat  on  one  side  and 
the  Rabbit  on  the  other  side  of  the  fire,  so  that  they  both  looked  at 
one  another.  The  Rabbit  went  to  sleep,  but  he  had  his  eyes  wide  open. 
Every  time  the  Coyote  looked  at  the  Rabbit  'he  saw  that  his  eyes  were 
wide  open,  but  all  this  time  the  Rabbit  was  asleep.  By  morning  the 
Coyote  went  to  sleep.  The  Rabbit  went  over  and  covered  him  and 
then  went  his  way. 

The  Coyote  woke  up  and  was  very  mad.  Profectus,  ventrem  facere 
volebat.  Dum  defsecavit,  multos  lepores  parvos  emisit,  qui  autem  ex- 
templo  evanuerunt.  Idcirco  viatus  est.  Itaque  pallium  suum  de- 
posuit,  ut,  cum  defaecavisset,  eo  lepores  prehendere  posset.  Cum  igitur 
in  pallio  defaecavisset,  se  lepores  eo  prehendisse  arbitratus,  pallium 
stipite  iterum  atque  iterum  feriebat.  Cum  autem  pallium  aperuisset, 
nihil  nisi  excrementum  repperit.  He  dragged  the  robe  along  and 
gave  it  to  a  Stone  that  was  lying  near  by.  When  the  Coyote  turned 
around  to  look  at  the  robe  that  he  had  given  to  the  Stone,  he  saw  that 
it  was  clean  and  white.  So  he  went  and  took  the  robe,  and  as  he 
dragged  it  away  from  the  Stone  he  found  that  it  was  as  before.  Again 
he  gave  the  robe  to  the  Stone,  and  said :  "It  is  yours ;  I  did  not  mean 
to  take  it."  The  Coyote  started  off  again,  but  he  looked  back  and  he 

•Told  by  Cut-Ann. 


148  TRADITIONS    OF   THE   ARIKARA. 

saw  that  the  robe  was  all  painted  in  colors  and  was  very  beautiful. 
He  went  and  pulled  on  it  to  take  it  away,  and  again  it  was  as  at  first, 
Four  times  the  Coyote  gave  the  robe  back  to  the  Stone,  and  four  times 
he  took  it  away  from  the  Stone. 

At  last  the  Stone  moved,  for  it  was  angry,  and  the  Stone  ran  after 
the  Coyote.  The  Coyote  ran  down  a  hill,  crying :  "Father  and  mother 
Bull-Bats,  this  Stone  that  is  running  after  me  called  you  names !  I 
told  him  that  I  would  tell  you  Bull-Bats,  and  now  he  is  trying  to  kill 
me!"  The  Bull-Bats  told  the  Coyote  to  climb  up  a  tree,  where  the 
young  Bull-Bats  were.  The  Bull-Bats  expelled  flatus  on  the  Stone  and 
broke  it  all  to  pieces.  The  Bull-Bats,  as  soon  as  the  Stone  was  broken 
to  pieces,  flew  up  high  in  the  sky,  and  when  they  were  gone  the  Coyote 
saw  the  young  ones  in  their  nest  and  ate  them  up ;  then  he  came  down 
from  the  tree.  The  Bull-Bats  missed  their  young  ones  and  they  knew 
that  it  must  have  been  the  Coyote  who  had  eaten  them,  for  they  heard 
the  young  ones  crying  in  the  Coyote's  belly.  They  were  mad,  and  they 
expelled  flatus  on  the  Coyote  and  killed  him. 

Because  the  Coyote  is  up  to  all  kinds  of  mischief  he  is  often  killed, 
and  this  is  why  we  so  often  find  a  dead  Coyote  on  the  prairies. 


60.    HOW  THE  SCALPED-MAN  LOST  HIS  WIFE.* 

One  time  the  women  went  into  the  timber  to  gather  some  grapes. 
One  of  the  girls  went  far.  She  saw  some  grapes  away  up  in  a  tree, 
so  she  climbed  the  tree  to  get  them.  While  she  was  up  there,  a  Scalped- 
Man  found  her.  The  woman  cried  for  help,  but  the  other  women  had 
already  gone  home.  The  woman  came  down  from  the  tree  and  went 
with  the  Scalped-Man  to  his  den.  But  before  getting  to  the  den,  they 
had  to  cross  a  creek.  Before  they  crossed  the  creek,  the  girl  said,  "Now, 
if  you  will  just  go  in  and  swim  and  wash  your  head,  then  I  will  be  your 
wife  and  will  not  be  afraid  of  you."  The  girl  made  the  Scalped-Man 
dive  many  times,  and  while  he  was  diving  she  ran  away  and  came  to 
a  grapevine,  and  crawled  under  it. 

When  the  Scalped-Man  came  out  from  the  water  the  girl  was 
missing.  He  followed  her  tracks  to  the  grapevine,  and  he  said,  "You 
are  to  come  out  from  there !"  But  the  girl  said  nothing.  After  a  while 
he  went  on.  He  kept  going  through  the  timber  back  and  forth,  until 
at  last  he  gave  up.  The  woman  got  out  from  the  place,  and  ran  home. 
She  told  her  people  about  the  Scalped-Man. 

*Told  by  Many-Fox. 


THE  GENEROUS  SCALPED-MAN  AND  HIS  BETRAYER.        I4Q 
61.    THE  GENEROUS  SCALPED-MAN  AND  HIS  BETRAYER.* 

There  was  a  man  from  an  Arikara  village  who  went  hunting, 
going  west  from  the  village.  He  saw  some  antelope  in  a  valley.  He 
crawled  up  to  them,  and  just  as  he  was  about  to  shoot  he  saw  one 
antelope  hold  its  head  up,  so  that  the  man  knew  that  it  must  have  seen 
something.  A  mysterious  being  jumped  up  by  the  antelope,  and  before 
the  antelope  had  time  to  jump  the  being  had  struck  it  and  killed  it. 
This  being,  who  was  a  Scalped-Man,  walked  around  the  antelope,  then 
took  it  by  the  legs,  swung  it  upon  his  back  and  carried  it  off  towards 
the  Bad  Lands.  The  hunter  followed.  The  Scalped-Man  came  to  a 
steep  bank.  He  entered  the  bank  and  disappeared.  The  man  kept  his 
eye  on  the  place  where  the  Scalped-Man  had  disappeared.  He  came 
to  the  bank,  looked  in,  and  saw  that  there  was  a  door,  made  of  willows 
sewed  together  with  sinew.  Mud  had  been  put  over  it  and  there  was  a 
root  sticking  out  for  a  handle.  By  catching  hold  of  the  root  the  door 
was  opened.  The  man  went  in  and  closed  the  door.  Then  he  went  in 
further,  where  the  cave  was,  and  there  he  saw  the  Scalped-Man  sitting 
down  by  the  fireplace.  The  antelope  was  lying  by  the  entrance  and  the 
Scalped-Man  was  sitting  down  waiting,  for  he  knew  that  the  man  was 
coming.  The  man  spoke  to  the  Scalped-Man,  and  said :  "Why  do  you 
hold  your  head  down  ?  Speak !  I  am  here.  I  am  not  afraid  of  you." 
The  man  kept  talking  to  the  Scalped-Man  until  the  Scalped-Man  be- 
came friendly,  then  the  man  sat  down.  The  Scalped-Man  began  to  cut 
the  meat  The  man  stayed  with  the  Scalped-Man  four  days  and  nights. 

The  Scalped-Man  told  the  man  that  he  knew  the  country  all  around, 
and  that  he  took  long  journeys  into  the  enemy's  country  and  had  killed 
many  enemies;  that  if  he  would  keep  his  secret  of  his  living  in  the 
Bad  Lands  he  would  help  him  to  become  a  great  man  like  himself.  The 
man  promised,  so  the  Scalped-Man  told  the  man  to  remain  in  his  cave 
vrhile  he  should  go  off  to  the  enemy's  country.  The  Scalped-Man  went 
off,  and  was  gone  for  several  days.  When  he  came  back  he  took  the 
man  out  of  his  den  and  told  him  that  he  had  brought  several  ponies 
for  him.  The  ponies  were  in  a  valley.  The  man  thanked  the  Scalped- 
Man.  He  took  the  ponies  home.  The  people  were  surprised  to  see  the 
man  coming  with  the  ponies,  for  he  had  not  been  on  the  war-path,  but 
had  been  out  hunting,  as  they  thought.  The  man  stayed  in  the  village 
several  days,  then  he  went  out  again. 

The  man  went  to  the  Scalped-Man's  cave.  The  Scalped-Man 
asked  him  what  he  wanted.  The  man  told  him  that  he  wanted  many 

*Told  by  Blk. 


I5O  TRADITIONS   OF   THE   ARIKARA. 

ponies.  The  Scalped-Man  told  him  to  remain  in  his  cave ;  that  he  him- 
self was  going  out  into  the  enemy's  country.  The  Scalped-Man  dis- 
appeared and  in  a  few  days  returned.  He  gave  the  man  all  the  ponies 
he  had  brought  from  the  enemy's  country.  The  man  now  thanked 
the  Scalped-Man  and  drove  the  ponies  to  the  village.  The  people  knew 
that  the  man  had  gone  off  alone  on  the  war-path,  and  now  they  were 
glad  to  see  him  bring  many  ponies.  The  people  did  not  know  that  the 
Scalped-Man  had  helped  this  man. 

W'hen  the  man  had  been  home  with  the  ponies  for  several  days  he 
again  started  on  the  war-path.  He  went  to  the  home  of  the  Scalped- 
Man  and  told  him  that  he  wanted  scalps.  The  man  stayed  right  in  the 
Scalped-Man's  cave  when  he  received  the  scalps.  He  fixed  them  on 
sticks.  The  man  now  returned  to  his  village,  singing  war  songs.  The 
people  heard  the  songs  and  knew  that  he  must  have  killed  the  enemy. 
When  they  went  out  to  meet  him,  sure  enough,  he  had  several  scalps 
hung  upon  poles.  There  were  dances  all  through  the  village  on  ac- 
count of  the  scalps. 

In  a  few  days  the  man  went  out  again.  He  told  the  Scalped-Man 
that  he  wanted  some  more  scalps.  The  man  remained  in  the  cave  while 
the  Scalped-Man  went  off  into  the  enemy's  country.  In  a  few  days  the 
Scalped-iMan  came  back  with  the  scalps.  The  man  received  the  scalps. 
He  stayed  in  the  cave  while  he  fixed  them  on  poles.  At  this  time  the 
man  told  the  Scalped-Man  that  several  men  wanted  to  join  him  on  the 
war-path.  The  Scalped-Man  said :  "Very  well,  come  with  them  and 
stop  near  this  place.  Leave  them  in  a  hollow  and  come  into  my  cave, 
and  we  will  go  together.  I  shall  be  glad  to  scout  for  your  people." 
When  the  man  went  home  there  was  again  rejoicing  in  the  village  and 
scalp  dances  were  had  in  the  village. 

In  a  few  days  the  man  made  it  known  to  the  people  that  he  was 
about  to  go  on  the  war-path.  The  old  men  flocked  to  him,  for  they 
knew  that  he  was  very  lucky  capturing  ponies  and  bringing  scalps. 
When  the  war-party  started  out  the  man  who  was  in  the  lead  led 
them  to  the  cave  of  the  Scalped-Man.  He  told  the  warriors  to  remain 
in  a  valley,  while  he  went  a  short  distance  to  look  for  some  deer.  The 
man  went  to  the  Bad  Lands  to  the  cave  of  the  Scalped-Man.  He  en- 
tered the  cave.  He  found  the  Scalped-Man  sitting  there.  They  started 
on  their  journey,  but  the  Scalped-Man  would  not  join  their  party,  but 
he  went  on  ahead.  The  Scalped-Man  led  them  to  the  village,  helped  to 
kill  the  enemy  and  capture  ponies.  The  war-party  returned  with  scalps 
and  many  ponies. 

The  friend  of  the  Scalped-Man  was  afraid  that  the  people  would 
find  out  about  the  Scalped-Man,  so  he  thought  it  was  about  time  that 


THE   SCALPED-MAN. 

the  Scalped-Man  should  be  caught ;  for  the  Scalped-Man  had  not  been 
really  scalped,  but  had  been  wounded  a  li-ttle  on  the  top  of  his  head, 
and  so  he  had  stayed  away  from  the  people  and  had  become  accustomed 
to  stay  by  himself.  The  friend  of  the  Scalped-Man  was  afraid  that  if 
the  people  found  out  that  the  Scalped-Man  had  done  all  the  killing 
and  capturing  of  the  ponies  he  would  be  looked  upon  as  a  coward, 
for  he  was  now  a  chief  for  having  done  all  his  great  acts.  So  this  man 
invited  a  lot  of  men  in  the  night  and  told  them  that  it  was  his  intention 
that  morning  to  go  out  and  capture  a  Scalped-Man  who  dwelt  in  the 
Bad  Lands ;  that  this  Scalped-Man  was  the  one  who  was  assisting  him 
to  get  the  ponies  and  kill  people.  The  men  in  the  village  thought  this 
very  wrong  and  did  not  want  to  do  it.  But  the  man  was  determined. 

The  next  morning  the  people  went  out.  They  surrounded  the 
bank  where  the  Scalped-Man  lived  and  the  man  went  into  his  cave; 
but  the  Scalped-Man  was  gone,  for  as  they  were  holding  their  meeting 
in  the  night  the  Scalped-Man  had  come  to  the  man's  lodge  to  listen  to 
the  council  that  they  were  having,  for  each  night  when  the  man  was 
home,  the  Scalped-Man  watched  around  his  lodge  to  see  if  he  would 
betray  him.  At  this  particular  council  the  Scalped-Man  had  listened 
to  all  their  plans  about  catching  him.  So  when  the  Scalped-Man  re- 
turned into  his  cave  that  night  he  picked  up  his  things,  moved  them 
away  from  that  country  to  some  other  place,  so  that  after  that,  when 
the  men  went  out  to  capture  this  Scalped-Man  he  was  gone.  The 
Scalped-Man  was  never  seen  any  more. 

62.    THE  SCALPED-MAN.* 

In  olden  times  there  were  certain  men  who  went  upon  the  war-path. 
Scouts  were  sent  ahead,  and  when  the  scouts  came  back  they  brought 
word  that  they  had  seen  a  mysterious  being.  The  thing  was  dressed  in 
coyote  hide  and  had  crawled  around,  but  finally  had  stood  up  and 
walked  away.  The  scouts  said  that  they  had  watched  the  man  and  that 
he  had  disappeared  in  the  side  of  a  steep  bank.  The  leading  warrior 
said :  "If  that  being  is  a  Scalped-Man  we  will  go  and  find  him.  If 
he  has  any  power  we  want  to  receive  it.  If  he  can  tell  us  where  the 
enemy  are  we  want  him  to  tell  it."  So  the  party  went  to  the  bank  and 
hunted  and  hunted.  They  could  find  no  place ;  but  one  man  saw  a  dry 
root  hanging  on  the  side  of  the  bank.  This  root  he  pulled  and  a  mud 
door  fell ;  and  there  was  the  entrance  to  the  place  where  the  strange 
being  lived. 

•Told  by  Antelope. 


152  TRADITIONS   OF   THE   ARIKARA. 

The  men  were  afraid  to  enter  the  place.  Among  them  was  one 
young  man  who  cared  for  nothing.  He  was  dared  to  go  into  the  den. 
The  young  man  stepped  forward  and  said :  "Men,  follow  me.  If  he 
kills  me  you  will  get  to  see  what  the  thing  is."  So  the  boy  led  the 
way  into  the  cave  and  there  sat  in  the  cave  a  man,  who  was  crying. 
He  was  dressed  in  coyote  skins.  His  head  was  tied  with  a  piece  of 
white  sheeting.  The  cave  smelt  very  good,  for  there  was  wild  sage 
spread  all  over  the  cave.  There  was  also  sitting  in  the  lodge  a  buffalo 
skull.  The  men  now  agreed  to  talk  to  the  Scalped-Man  and  to  ask  him 
to  help  their  war-party  to  be  successful. 

63.    THE  DEAD  MAN'S  COUNTRY.* 

Six  or  seven  years  ago  I  was  out  upon  the  hills  after  my  ponies. 
On  my  way  back  towards  the  camp  I  fainted,  and  lay  upon  the  ground 
for  a  long  time.  Finally  I  felt  better.  I  rose  and  walked  towards  home. 
I  entered  my  tipi  and  lay  down,  and  when  I  lay  down  I  died. 

As  soon  as  I  had  died  I  saw  a  path  leading  east.  There  seemed  to 
be  a  kind  of  inclosure.  There  was  a  little  hole.  I  looked  in  that  hole  and 
saw  lots  of  people  in  the  village.  I  wanted  to  see  the  people  and  get 
acquainted  with  them.  I  went  through  this  little  hole.  W'hen  I  had 
gone  through  the  hole  I  was  in  the  dead  man's  country.  Before  I 
entered  the  village  a  man  with  a  robe  and  anointed  with  red  ointment 
came  in,  and  said:  "Young  man,  you  must  not  go  into  this  village. 
Go  on,  and  at  the  south  side  of  the  entrance  you  will  see  a  lodge  where 
you  will  stop.  You  must  not  enter  that  lodge,  for  it  is  the  lodge  of  the 
dead  people."  I  went  to  the  lodge,  and  I  saw  many  people  looking 
in.  I  stood  on  the  south  side  of  the  entrance  to  the  lodge.  I  saw  that 
whenever  a  person  who  had  died  came,  he  entered  inside  the  lodge 
and  took  his  seat  among  the  people  in  the  lodge.  The  ground  all  over 
the  lodge  was  covered  with  white  clay,  and  it  looked  like  ashes.  There 
were  many  people  in  the  lodge.  I  looked,  and  there  the  drums  were 
resting  in  the  east.  The  drums  were  black.  The  men  were  painted 
red.  As  they  began  to  sing  one  old  man  came  and  stood  out;  then 
another  man,  younger  than  the  first;  then  another,  younger  than 
the  second;  then  another,  until  there  were  seven  who  came  in  this 
fashion.  The  last  one  to  come  was  a  little  boy,  whom  they  were  about 
to  paint.  Now  the  drummers  began  to  sing  in  a  low  voice.  The 
dancers  had  dried  willow  sticks,  which  were  representatives  of  their  rela- 
tives who  were  still  living  upon  earth.  Each  of  the  men  was  calling  his 

*Told  by  White-Owl. 


THE   GIRL   AND   THE   ELK.  153 

people  to  the  dead,  so  that  they  could  come  and  be  with  them.  The 
dry  willows  were  used  because  the  dead  people  wanted  their  living 
relatives  in  the  world  to  become  sick— as,  for  example,  with  consump- 
tion— and  to  dry  up  like  the  dry  willows.  When  one  of  these  dancers 
had  to  leave  this  place  and  go  up  to  their  village  in  the  west,  another 
man  of  his  age  would  go  out  and  take  his  place,  and  so  on  around.  They 
wanted  me  to  go  into  the  lodge,  but  the  man  behind  me  said,  "Do 
not  go  into  the  lodge."  Every  time  they  got  to  a  certain  part  of  the 
songs  they  would  take  the  willow  sticks,  then  move  them  towards  them- 
selves. Then  the  man  that  was  watching  me  said,  "Come,  you  must 
not  stay  here ;  you  must  be  going  to  your  country." 
Now  I  woke  up,  but  I  remember  the  story  well. 


64.    THE  COYOTE  WHO  SPOKE  TO  THE  EAGLE  HUNTERS.* 

One  time  there  was  a  prominent  warrior  who  made  up  his  mind 
that  he  would  take  a  company  of  boys  up  into  the  hills  to  catch  eagles. 
He  led  them  out  into  the  hills,  and  there  he  had  many  holes  dug  for 
the  young  men.  They  dug  a  big  cave  in  the  bank  of  the  Missouri 
River,  and  this  they  made  their  permanent  home. 

One  night,  while  they  were  sitting  around  in  a  circle  telling 
Coyote  stories,  telling  things  a  little  bit  in  excess  of  what  the  Coyote 
had  done,  they  were  startled  by  the  bark  of  a  Coyote  just  outside  of 
their  den.  Presently  the  Coyote  walked  into  their  den  and  said :  "You 
people  tell  things  about  me  that  are  not  true,  but  then,  it  is  all  right." 
He  jumped  out  of  the  den  and  went  off.  All  the  young  men,  and  even 
the  leader,  were  scattered,  on  account  of  this  Coyote's  coming  into  the 
den.  They  left  their  den  and  returned  to  their  village.  They  thought 
that  it  was  a  bad  sign  for  the  Coyote  to  talk,  but  the  other  people 
thought  that  it  was  wrong  for  them  to  be  scared.  They  thought  that 
the  Coyote  had  brought  a  good  message  to  them,  and  they  should  have 
stayed  and  should  have  caught  many  eagles. 

65.    THE  GIRL  AND  THE  ELK.* 

One  time  the  Ankara  went  'hunting  on  the  Missouri  River.  They 
made  their  camp  in  the  timber.  Every  evening  the  men  used  to  go 
across  the  river  and  kill  Elk.  One  evening,  after  the  men  had  come 
home  from  their  hunt,  they  heard  the  Elk  whistling  across  the  river. 

•Told  by  Many-Fox. 


154  TRADITIONS    OF    THE    ARIKARA. 

There  was  a  fine-looking  young  woman  in  the  camp,  and  as  soon  as 
she  'heard  the  Elk  whistling  she  jumped  up  as  if  something  had  struck 
her,  and  she  said :  "Oh !  I  like  that  whistling ;  I  must  go  and  find  out 
what  it  is."  The  people  got  hold  of  this  woman.  Every  time  the  Elk 
whistled  it  was  hard  for  the  girl  to  stay  away  from  him.  For  many 
days  the  Elk  walked  on  the  other  side  of  the  river,  and  the  husband  of 
the  girl  began  to  get  jealous  of  the  animal,  for  every  time  the  Elk 
whistled  the  girl  would  jump  up  as  if  to  run  after  it. 

One  day  as  they  heard  the  whistling  of  the  Elk  they  all  agreed 
that  it  was  time  to  kill  it.  As  they  were  getting  ready  to  go  across  the 
river  to  kill  the  Elk  they  heard  the  whistling  on  their  side  of  the  river. 
There  was  the  Elk  going  slowly  through  the  timber.  The  men  shot 
and  shot  and  shot  at  it,  but  they  could  not  kill  it.  The  girl  had  to  be 
tied  up,  because  she  wanted  to  go  to  the  Elk.  Finally  one  of  the  men 
took  one  of  his  cartridges  and  put  in  it  some  medicine,  and  said,  "Now 
I  will  see  if  we  can  kill  you."  This  man  shot  at  the  Elk,  and  his  bullet 
was  effective.  While  the  Elk  was  whistling  through  the  timber  the  girl 
was  being  held  down.  She  had  almost  gotten  away  from  three  or 
four  strong  men.  After  the  Elk  was  dead  they  had  to  give  the  girl 
some  medicine  to  keep  her  from  running  away.  She  was  put  in  a 
sweat-lodge  many  times,  until  she  got  over  this  crazy  spell. 


66.     HOW  THE  RABBIT  SAVED  A  WARRIOR.* 

One  time  the  Ojibwa  stole  many  ponies  from  the  Arikara.  The 
Arikara  followed  the  Ojibwa,  and  they  overtook  the  horse  thieves,  but 
a  different  band  of  Ojibwa.  There  were  several  wagon-loads  of  them. 
The  Arikara  attacked  them  and  fought  hard.  Several  Arikara  were 
wounded,  including  one  of  their  brave  men,  who  was  shot  through  his 
neck  by  a  bullet,  which  passed  clear  through  his  neck.  The  Arikara 
expected  that  he  would  die  from  loss  of  blood.  As  the  man  seemed 
about  to  die  he  saw  a  Jack-Rabbit,  who  spoke  to  him,  and  said :  "You 
are  not  to  die ;  you  are  to  live."  When  the  battle  was  over  the  man  was 
brought  to  the  village  of  the  Arikara.  He  was  taken  into  the  medicine- 
lodge,  and  there  was  attended  by  the  Rabbit  medicine-man.  In  less 
than  four  days  the  man  was  up  and  around.  He  told  the  Arikara  that 
the  Rabbit  had  spoken  to  him,  and  told  him  that  he  was  not  to  die  from 
his  wound.  The  man  became  well,  and  was  one  of  the  leading  medi- 
cine-men of  the  Rabbit  band.  He  lived  to  old  age.  He  died  only  a 
few  years  ago  from  the  bursting  of  a  blood-vessel  in  the  old  wound. 

•Told  by  Elk. 


THE    WOMAN    WHOSE    BREASTS   WERE    CUT   OFF.          155 
6T.     THE  WOMAN  WHOSE  BREASTS  WERE  CUT  OFF.* 

In  olden  times  when  the  Arikara  lived  in  a  village,  there  was  a 
man  who  had  a  beautiful  woman.  This  woman  gave  birth  to  a  baby 
boy.  One  time  when  the  child  was  about  five  years  old  the  father 
went  off  on  a  hunt.  While  he  was  gone  another  young  man,  who  was 
very  handsome  came  and  courted  the  woman.  She  liked  the  young 
man  and  did  as  he  wanted  her  to  do.  They  loved  one  another  so  much 
that  they  finally  agreed  that  they  would  find  a  plan  whereby  either  they 
could  get  rid  of  the  husband  or  the  woman  would  feign  sickness  and 
death.  If  she  pretended  to  be  dead  she  was  to  be  placed  upon  an  arbor 
instead  of  being  buried ;  so  the  woman  feigned  sickness  when  her  hus- 
band came  home.  She  pretended  to  die,  and  they  placed  her  upon  an 
arbor.  Her  lover  killed  three  dogs,  skinned  them,  took  the  dogs  up  to 
the  arbor  and  untied  the  girl.  The  dogs  were  placed  upon  the  arbor, 
so  that  when  the  dog  meat  decayed  it  would  smell.  The  young  man 
brought  leggings,  moccasins,  blankets,  and  beads,  and  in  these  the 
girl  dressed  as  a  boy.  Her  breast  was  tied  with  wide  strings,  so  that 
not  much  of  it  appeared.  They  went  off  to  another  village,  which  was 
about  four  miles  from  the  original  village,  where  they  lived  happily. 
The  young  woman  passed  herself  for  a  young  man  from  the  other 
village. 

After  they  had  stayed  a  long  time  in  the  village  the  woman  grew 
anxious  to  see  her  child,  so  they  painted  up  as  men,  and  went  and  sat 
upon  a  rock  that  was  by  a  spring.  There  they  watched  for  the  child 
to  come  to  get  water.  One  day  the  woman's  boy  came  to  get  water 
from  the  spring,  and  she  recognized  him.  After  she  had  seen  the  boy 
she  wanted  to  take  him  up  in  her  arms,  but  the  young  man  said,  "No !" 
The  woman  insisted,  and  said,  "He  will  not  find  me  out."  They  went 
closer,  and  when  the  boy  came  Where  they  were  standing  by  the  tree 
the  woman  spoke  to  her  boy,  and  said,  "Boy,  will  you  let  me  drink  out 
of  your  bucket."  The  boy  looked  at  the  woman  for  a  long  time.  He 
went  into  his  lodge  and  told  his  father  that  he  had  seen  his  mother. 
The  father  would  not  believe  it,  but  the  boy  said,  "There  are  two  peo- 
ple standing  yonder,  and  one  of  them  is  my  mother." 

The  father  thought,  to  make  sure  that  it  was  true,  that  he  would 
send  for  them.    He  had  some  dried  buffalo  meat  boiled,  and  sent  an  in- 
vitation for  the  two  young  men  to  come  and  eat  in  his  lodge.    In  the 
meantime  he  had  sharpened  a  long  knife  and  placed  it  under  the  mea 
"Now,"  he  said,  "if  it  is  true  that  that  woman  is  not  a  man,  but 
wife  I  will  find  out.    There  are  two  things  she  is  to  do  when  she  enters 
the  lodge.    First,  when  she  enters  and  steps  over  the  ridge  inside  c 

•Told  by  Young-Hawk. 


156  TRADITIONS    OF    THE    ARIKARA. 

lodge,  he  will  step  forward  as  he  steps ;  and  if  she  is  a  female  she  will 
step  over  the  ridge  with  'her  foot  sidewise.  The  second  thing  is,  when 
they  have  eaten  and  when  I  offer  them  the  pipe  to  smoke,  I  shall  know 
she  is  a  female  if  the  person  refuses  to  smoke." 

The  two  young  men  were  sent  for.  They  came,  and  the  real  young 
man  entered  the  lodge,  and  stepped  over  the  ridge  straight  forward, 
while  the  next  young  man,  instead  of  walking  straight  forward  like 
the  first,  moved  her  leg  over  sidewise.  By  this  the  husband  knew  that 
the  person  was  not. a  man.  He  let  them  eat,  and  after  they  had  eaten, 
the  man  filled  the  pipe  and  gave  it  to  them.  When  the  female  took 
the  pipe,  instead  of  trying  to  smoke  she  put  the  pipe  up  to  her  mouth, 
and  instead  of  drawing  the  smoke  she  blew  into  the  pipe.  The  hus- 
band now  took  out  his  knife,  and  said  :  "I  wanted  to  find  you  out.  You 
are  my  wife."  The  woman  screamed,  and  asked  him  to  forgive  her, 
saying  she  would  live  with  ;him  and  try  to  be  a  good  woman.  The 
young  man  ran  away.  But  the  husband  was  angry,  and  said :  "You  are 
dead  to  me  any  way,  but  rather  than  that  your  breasts  be  tied  down 
to  make  you  look  like  a  man  I  will  cut  them  off,  so  that  your  breasts 
will  be  smooth."  The  husband  took  his  knife  out  and  cut  her  breasts 
off.  The  woman  ran  and  fell  at  the  entrance  and  died.  She  was  taken 
up  by  her  people  and  buried.  The  man  went  to  the  place  where  he 
supposed  he  had  laid  his  wife,  and  there  were  three  dead  dogs.  He 
knew  by  this  that  the  two  had  played  a  trick  on  him.  The  girl's 
parents  never  said  anything,  but  they  were  glad  that  the  woman  was 
dead.  Nothing  more  was  said  about  it. 

68.     THE  WATER-DOGS.* 

Once  there  was  a  young  man  who  slept  outside  of  the  lodge.  He 
heard  dogs  bark  at  night,  and  as  it  was  moonlight  he  saw  a  dog  com- 
ing out  of  the  river  carrying  her  little  ones  in  her  mouth,  one  at  a 
time,  into  the  hills,  to  a  spring.  This  young  man  saw  the  water-dog 
carrying  its  young  ones.  His  name  was  Poor-Bear.  He  died  shortly 
after  he  saw  the  dogs.  At  another  time  an  old  woman  went  to  get 
some  water  out  of  the  river,  at  or  about  the  same  place  the  water-dogs 
were  seen.  As  she  stooped  to  dip  the  water  up  she  heard  the  dogs 
chattering  in  the  water.  She  became  frightened.  She  went  home  with 
the  water  and  told  the  story.  She  became  sick  and  died  shortly  after- 
ward. 

These  water-dogs  are  supposed  to  be  very  powerful  in  killing 
people.  They  are  hardly  ever  seen  by  people,  and  when  they  are  seen 
the  person  who  sees  them  generally  dies. 

Told  by  Two-Hawks. 


TWO-WOLVES,    THE    PROPHET.  157 

69.    TWO-WOLVES,  THE  PROPHET.* 

On  what  we  call  "Stevenson  Flat"  is  a  good  piece  of  timber.  There 
the  Arikara  were  camped  a  long  time  ago.  One  day  everybody  turned 
out  on  the  hills  some  few  miles  away  on  a  buffalo  chase.  While  they 
were  making  preparations  to  go  home  there  came  up  a  very  bad  storm. 
The  hunters  were  scattered  in  small  groups,  some  fleeing  with  the  wind, 
others  heading  toward  their  camp.  Two-Wolves,  a  rather  quiet  but 
good-hearted  fellow,  was  rather  slow  about  getting  away.  He  was 
left  all  by  himself  in  the  storm.  He  stayed  out  all  night  and  was 
missed  the  next  night.  They  thought  that  he  was  a  victim  of  the  bad 
storm.  His  relatives  mourned  for  him,  and  when  the  storm  was  over 
they  set  out  to  look  around  for  him  and  to  bring  home  their  meat. 
Two- Wolves  had  been  pitied  by  a  Prairie-Chicken  that  had  saved  his 
life.  The  ruling  power,  Waruhti,  had  given  him  power  to  understand 
the  speech  of  Thunder.  The  hunters  met  Two- Wolves  coming  home, 
and  as  they  rushed  up  to  greet  him  and  inquire  of  his  troubles  he  an- 
swered that  he  was  all  right. 

A  long  time  after  this  had  happened  Two- Wolves  began  to  prac- 
tice his  power.  The  men  began  to  be  interested  in  him.  He  always 
had  his  lodge  full.  A  few  of  the  wonderful  things  that  he  did  are 
these:  Once  a  man  named  Two-Bears  had  a  herd  of  ponies.  They 
were  badly  disturbed  by  a  horse  owned  by  a  man  named  Roving- 
Coyote.  One  day  as  Two-Bears  was  driving  his  herd  to  water,  this 
horse  acted  very  badly,  cutting  out  the  mares  and  chasing  the  horses. 
Two-Bears  grew  tired  of  the  horse's  behavior  and  took  a  strong,  sharp- 
pointed  ash  stake  and  threw  it  at  him.  The  horse  was  badly  injured 
by  the  pin  and  died.  Roving-Coyote,  wondering  who  could  have  killed 
his  horse,  made  up  his  mind  to  find  out.  He  took  the  matter  to  Two- 
Wolves.  "Aye !  I  want  to  find  out  who  shot  my  pony.  I  do  not  want 
to  make  any  trouble,  but  I  want  to  know  who  did  it."  "Yes,"  said 
Two- Wolves,  "my  father  will  be  the  one  to  decide,  but  I  will  perform 
the  ceremony  to  him."  He  called  all  the  men  together  that  belonged 
to  his  fire.  He  then  asked  the  crier  to  call  all  over  the  vilage:  "O! 
people  of  this  village!  Two- Wolves  wants  the  man  who  killed  the 
horse  belonging  to  Roving-Coyote  to  report  to  his  lodge."  The  crier 
repeated  this  over  and  over.  When  all  had  heard  he  went  into  the 
lodge  again.  While  the  ceremony  had  been  going  on  black  clouds  rose 
in  the  west,  and  "Ah  ho!  Ah  ho!"  was  repeatedly  said  by  Two- 
Wolves.  "Now  my  father  is  coming."  He  called  again  for  the  man 
to  hurry,  saying  there  was  no  use  of  secrecy  and  that  he  should  know. 

•Told  by  Strike-Enemy. 


158  TRADITIONS    OF   THE   ARIKARA. 

Another  call  was  given,  and  the  Thunder  was  heard  in  the  distance. 
Two-Bears  did  not  believe  that  Two- Wolves  could  learn  anything  from 
Thunder,  and  so  would  not  come.  Thunder  told  Two-Wolves  that 
Two-Bears  was  the  man  who  had  killed  the  horse.  When  Two-Bears 
did  not  come,  Two-Wolves  sent  his  servant  to  tell  him  to  come  right 
away.  When  he  had  come  he  was  greeted  heartily  by  Two-Wolves 
and  placed  beside  him.  "I  am  glad  you  have  come.  Now  I  want  to 
say  that  my  father  says  you  are  the  man  that  killed  Roving-Coyote's 
horse."  "Yes,"  said  Two-Bears,  "I  know  now  that  you  are  a  wonder- 
ful man.  I  did  what  you  'have  accused  me  of.  Ah!  my  friend," 
said  he  to  Roving-Coyote,  "you  know  how  trying  your  horses  are  some- 
times, and  we  lose  our  temper  and  are  sorry  for  it  afterwards.  I  did 
kill  your  horse  with  a  picket  pin,  but  I  did  not  think  you  would  find  it 
out.  I  have  nice  ponies,  and  you  may  have  your  choice  for  my  deed." 
Another  time  an  old  brave  named  Wolf-Chief  could  not  believe 
that  such  a  thing  as  to  understand  the  speech  of  Thunder  was  possible. 
Whenever  he  heard  a  call  from  Two- Wolves  he  would  remark :  "Now, 
what  has  that  young  rascal  heard  from  the  Big-One.  We  are  gifted 
with  power  from  different  sources  and  we  do  not  send  out  criers  to 
make  it  public.  Oh !  grandson,  if  you  will  show  us  that  you  are  some- 
thing more  than  a  man  to  go  on  the  war-path  and  bring  home  scalps 
and  ponies,  then  we  will  believe  your  doings."  Two- Wolves  heard  all 
of  these  things,  but  never  said  anything.  One  day  as  it  was  raining 
and  thundering  Two- Wolves  heard  his  father  speaking,  telling  him  to 
get  Wolf-Chief  and  speak  to  him  about  his  making  fun  of  him,  and  to 
have  him  kill  a  black  dog  that  'he  had  -and  perform  the  ceremony  with 
the  feast.  Two- Wolves  sent  out  a  crier  to  call  for  t)he  man  that  would 
not  believe  Two-Wolves'  prophecies.  The  caller  passed  by  Wolf- 
Chief's  lodge  and  Wolf-Chief  remarked,  "Well,  that  young  rascal  has 
something  up  again."  Again  the  crier  was  out  saying  that  the  man 
who  ridiculed  Two-Wolves  was  wanted  at  Two-Wolves'  lodge,  right 
away.  At  the  third  call  he  did  not  come,  but  Wolf-Chief  knew  he  was 
the  man  wanted.  Two- Wolves  then  sent  a  servant  to  tell  Wolf-Chief 
that  he  was  wanted.  When  -the  servant  arrived  at  Wolf-Chief's  he 
found  the  old  brave  making  arrows.  "Nawa,  you  look  as  though 
you  had  something  to  say,"  said  Wolf-Chief.  "Yes,"  said  the  servant, 
"you  are  wanted  at  Two- Wolves'."  "I  will  come,"  said  he.  He  laid 
his  work  aside  and  went  on  to  answer  the  call.  He  was  greeted  cheer- 
fully and  seated  beside  Two-Wolves.  "I  called  you  here  to  remind  you 
that  I  have  heard  all  the  ridicule  you  have  made,  but  I  did  not  mind  it 
until  my  father  himself  spoke  to  me  of  it,  and  that  is  why  I  have  you 
here.  You  are  to  stop  your  jesting  and  make  a  feast  for  my  father's 


HOW    THE    MEDICINE-ROBE    SAVED    THE    ARIKARA.       159 

ceremony  with  the  black  dog  my  father  said  that  you  have."  "Ah,  my 
grandson  !  You  are  wonderful.  I  know  now,  and  I  will  do  as  you  have 
asked  me,  and  the  servant  will  go  with  me  and  bring  the  dog  you 
speak  of." 

Two- Wolves  sent  out  only  one  war-party,  and  it  was  a  failure. 
He  gave  out  notice  that  he  was  to  be  a  leader  of  a  war-party.  The 
party  was  held  back  on  account  of  the  rain,  and  he  prophesied  that 
there  was  a  party  of  five  enemies  near  on  foot,  and  if  they  did  not  hurry 
they  would  miss  them.  On  their  way  they  saw  the  footprints  of  five 
men  that  had  already  passed.  Two- Wolves  was  disappointed  by  the 
slowness  of  the  party,  and  on  their  way  he  gave  notice  that  no  bird  of 
any  kind  should  be  killed.  This  same  day,  the  picket  men  found  a 
bunch  of  buffalo.  They  gave  chase  and  killed  several.  Strike-Enemy 
sacrificed  one  buffalo  to  his  sacred  bundle.  The  men  got  together 
around  the  meat.  An  eagle  flew  around  them.  It  came  nearer  and 
nearer.  They  knew  that  the  prophet  had  forbidden  any  birds  to  be 
killed.  The  temptation  was  so  great  that  finally  one  took  his  musket 
and  shot  the  eagle.  Two-Wolves  on  hearing  this  was  displeased.  He 
warned  the  party  to  remain  together,  for  they  were  to  meet  a  party  of 
seven.  Sure  enough,  the  scouts  saw  seven  men  in  a  party,  but  the 
men  saw  the  scouts  and  they  escaped.  Two- Wolves  called  the  party 
together  and  told  them  that  he  was  discouraged  by  their  errors  and 
would  not  go  further.  They  returned  home.  Two- Wolves  lived  a  long 
time,  doing  good  work,  discovering  thieves,  and  prophesying  many  won- 
derful things.  At  last  he  was  taken  sick  and  died. 


TO.    HOW  THE  MEDICINE-ROBE  SAVED  THE  ARIKARA.* 

A  long  time  ago  I  joined  a  war-party.  We  went  south,  into  the 
western  part  of  the  Sioux  country,  known  as  Nebraska.  We  came  to 
an  old  village  site.  At  this  village  site  we  found  four  large  mounds 
where  there  had  stood  the  four  lodges  of  the  bundle  lodges.  On  the 
east  side  was  a  mound.  The  old  men  sat  down  by  this  mound  and 
smoked.  The  oldest  of  the  men  told  us  that  once  the  Ankara  lived 
here ;  that  while  they  were  having  their  medicine  ceremonies  in  one  of 
these  lodges  a  Sioux  or  one  of  some  other  tribe  came  and  went  through 
the  village. 

Now,  there  was  one  lodge  where  all  the  people,  except  one  young 
woman  who  had  just  married,  had  gone  to  see  the  medicine-men's 
ceremony.  While  she  was  keeping  the  fire  up  and  had  the  entrance 

*Told  by  Sitting-Bear. 


I6O  TRADITIONS   OF   THE   ARIKARA. 

fast,  she  saw  at  the  top  of  the  opening  a  man,  an  enemy,  peeping  down 
and  looking  at  her.  She  sat  and  watched  the  enemy.  He  crawled  from 
the  lodge,  then  dug  in  the  side  of  the  lodge.  S'he  kept  running  around, 
until  she  went  to  the  fire  and  poured  water  over  it,  so  that  the  fire  went 
out.  After  a  while  her  husband  came.  She  told  him  about  the  enemy. 
The  young  man  accused  his  wife  of  having  her  lover  around.  The 
next  day  the  young  man  went  to  the  timber  and  gathered  a  lot  of 
dried  willows  and  some  dry  grass.  This  he  took  to  his  lodge.  He 
placed  the  dry  wood  by  the  entrance.  That  evening  the  young  man 
hid  in  the  lodge,  and  allowed  his  wife  to  remain  in  the  lodge  as  before. 
When  it  became  dark,  the  enemy  came  and  looked  through  the  open- 
ing he  had  made  the  night  before.  The  enemy  then  walked  to  the  en- 
trance and  found  the  entrance  open.  So  he  walked  in.  The  husband 
then  arose  from  his  hiding  place.  He  caught  the  enemy  from  behind, 
so  that  he  held  his  arms.  The  woman  took  the  grass  and  willow  limbs 
and  threw  them  upon  the  hot  coals,  so  that  there  was  a  big  blaze.  She 
then  went  out  and  screamed,  "My  man  has  an  enemy  in  our  lodge !" 
The  men  ran  into  the  lodge,  and  there  was  the  young  man,  holding  on 
to  the  enemy.  The  enemy  was  overpowered,  and  a  seat  was  given  him. 

The  man  had  long  hair.  His  face  was  painted.  Bunches  of  medi- 
cine were  tied  upon  his  head.  On  his  right  arm  was  tied  a  rattlesnake 
skin.  On  his  left  arm  was  tied  the  shell  of  a  turtle.  The  tail  was 
upon  it.  The  man  made  signs  and  said:  "Next  month,  all  of  you 
people  will  be  killed  by  the  southern  tribe  of  Indians.  You  make  fun 
of  me,  but  it  is  true.  I  came  to  capture  a  woman."  The  man  was 
then  taken  to  the  Awaho  bundle's  lodge.  There  they  had  singing.  In 
a  few  days  the  man  was  placed  upon  a  scaffold  of  four  ash  timbers,  and 
his  hands  and  feet  were  tied  with  strong  buffalo  strings.  He  was  left 
upon  the  scaffold  to  die,  but  the  man  was  a  wonderful  man,  for  he 
shook  his  arms  and  the  strings  became  loose.  The  people  saw  it,  and 
they  tied  him  again.  Every  time  the  jnan  shook  his  arms  he  broke 
loose.  One  of  the  old  priests  was  selected  to  stab  the  man  to  death. 
The  man  was  left  upon  the  scaffold,  and  his  body  dried. 

One  night  as  the  medicine-men  were  having  their  ceremony  this 
man  who  had  been  put  upon  the  scaffold  came  into  the  lodge.  All  the 
medicine-men  ran  out  of  the  lodge.  Word  was  sent  to  the  man  who 
was  the  keeper  of  the  wonderful  robe*  He  went  into  the  lodge  and 
found  the  dead  man  lying  upon  a  buffalo  robe.  The  man  wrapped 
the  dead  man  in  the  robe  and  packed  him  to  the  river.  He  threw  him 
into  the  river,  saying,  "You  wonderful  man,  I  throw  you  into  the  river, 

*The  tribal  medicine  of  the  Arikara. 


HOW    THE    MEDICINE-ROBE    SAVED   THE   ARIKARA.        l6l 

and  your  bones  shall  stay  here."  The  man  went  to  the  lodge.  Sweet 
grass  and  wild  sage  were  burned  in  the  lodge.  The  medicine-men 
then  resumed  their  performances.  In  about  a  month  the  medicine- 
men's ceremony  was  over.  Each  medicine-man  took  his  medicine  things 
to  his  lodge  and  wrapped  them  up. 

The  month  came  to  an  end  and  the  Indians  looked  for  the  enemy. 
One  fine  day  the  Indians  saw  the  Sioux  coming  from  over  the  hills. 
There  were  so  many  that  the  people  became  scared.  The  keeper  of  the 
holy  robe  sat  down  in  his  lodge.  The  men  were  going  out  to  meet 
and  fight  the  enemy.  The  enemy  were  so  numerous  that  the  medicine- 
man with  the  holy  robe  and  the  robe's  belongings  made  medicine- 
smoke,  then  laid  down  the  gourd  [rattle].  He  took  the  robe  and 
wrapped  it  about  his  body,  the  hair  side  turned  out.  The  inside  had 
the  sun,  moon,  and  stars  upon  it.  He  then  took  an  eagle  wing  in  his 
left  hand,  the  gourd  in  his  right  hand,  went  out  and  climbed  upon  the 
top  of  his  lodge.  By  this  time  the  enemy  were  close  to  the  village. 
This  man  upon  the  lodge  then  shook  himself,  and  shook  the  robe  to- 
wards the  sun,  then  he  closed  the  robe.  While  he  was  doing  this  the 
enemy  noticed  some  of  their  men  fall  off  from  their  horses,  bleeding 
from  their  lungs  and  seeming  to  be  out  of  their  heads.  The  enemy  saw 
the  man  upon  the  lodge.  They  became  scared.  A  shout  was  heard. 
The  enemy  gave  way  and  ran ;  for  the  power  of  the  man  was  so  great 
that  whoever  came  under  his  power  ran  into  the  village,  powerless  to 
defend  himself.  The  enemy  gave  way,  and  there  was  great  slaughter- 
ing. The  village  was  saved. 

The  wonderful  man  went  into  his  lodge  and  made  sweet-smelling 
smoke,  passed  his  robe  over  the  smoke  several  times,  then  wrapped  it 
and  hung  it  up.  The  gourd  was  then  passed  over  the  smoke  and  hung 
up  by  the  robe.  The  medicines  were  then  passed  over  the  smoke  and 
put  away.  The  man  had  red  clay  all  over  his  body  while  going  through 
this  performance.  He  also  passed  smoke  all  over  his  body,  and  said : 
"I  am  satisfied.  Our  village  is  saved.  The  enemy  are  killed.  Scalps 
will  be  brought  in,  so  we  can  have  great  rejoicing."  Scalps  were 
brought,  and  there  was  great  rejoicing.  There  were  three  different 
kinds  of  scalp  dances  given  by  the  women.  One  was  a  dance  learned 
from  the  Cheyenne,  another  from  the  Grosventre,  and  another  from  the 
Pawnee.  Of  course,  they  had  their  own  scalp  dance,  but  these  three 
were  the  best  dances. 

Some  years  after,  some  of  the  Sioux  visited  the  Ankara,  and  they 
told  of  the  strange  man,  and  that  he  was  a  Wichita.  The  Sioux  also 
said  that  at  that  time  many  tribes  had  got  together  to  annihilate  the 
Arikara. 


l62  TRADITIONS    OF    THE    ARIKARA. 

Tl.    THE  MEDICINE  BEAR  SHIELD.* 

I  was  fourteen  winters  old  when  my  father  died.  I  did  not  go  to 
see  him  buried,  for  I  was  feeling  very  bad.  After  the  people  had 
come  away  from  where  my  father  was  buried  I  went  to  the  place. 
There  was  the  grave.  The  people  had  stuck  two  forks  in  the  ground 
and  placed  a  pole  across  the  forks.  Then  some  poles  were  placed  on 
the  sides,  and  instead  of  piling  stones  and  dirt  over  the  grave  a  buffalo 
robe  was  spread  over  it,  so  that  there  was  no  dirt.  Stones  were  placed 
on  the  robe  where  it  touched  the  ground.  I  cried  and  cried,  and  in  the 
evening  I  fell  asleep.  I  dreamed  I  had  seen  a  Bear  standing  by  my 
father's  grave,  and  I  was  scared.  The  Bear  spoke,  and  I  always  'be- 
lieved that  it  was  my  father  who  spoke  to  me,  and  said :  "My  son, 
the  shield  was  upon  the  grave;  some  one  has  removed  it.  Find  it;  it 
is  yours."  I  slept  a  long  time,  for  when  I  woke  it  was  nearly  daylight. 
I  stood  up  and  cried  again,  and  stood  by  the  grave  all  day.  I  was 
young.  There  were  many  enemies  in  the  country,  but  I  did  not  care. 
In  the  evening  I  saw  clouds  coming  from  the  west.  Soon  a  rain  storm 
came,  but  I  did  not  go  home.  When  it  began  to  pour  I  ran  to  a  steep 
bank.  There  was  a  crevice.  I  crawled  in  there  and  lay  down.  It  was 
now  dark.  I  did  not  go  to  sleep,  for  I  kept  my  eyes  upon  the  grave. 
There  was  a  lightning  flash.  The  flash  struck  near  the  grave.  I  saw 
standing  by  the  grave  a  Bear,  its  paws  upward  toward  the  sky.  It 
became  dark  again.  I  kept  my  eyes  upon  the  grave.  Again  the  light- 
ning flashed  and  again  the  lightning  struck  by  the  grave,  where  I  saw 
the  lightning  come  together  and  form  a  circle  with  a  black  mark  upon 
the  center.  On  each  side  of  the  black  mark  were  black  spots,  as  if  the 
circle  had  eyes  and  nose.  I  watched  the  circle,  and  I  was  satisfied  that 
the  black  center  mark  was  a  Bear.  The  two  marks  I  saw  were  Bear's 
ears.  On  each  ear  I  saw  branches  of  cedar  and  pine.  As  it  was  dark 
the  circle  gradually  disappeared,  and  I  saw  in  its  place  a  rainbow.  Then 
it  disappeared.  The  rain  storm  passed,  and  I  crawled  out  from  the 
place  and  went  to  the  grave  and  began  to  cry.  I  cried  all  night,  and 
also  the  next  day.  In  the  evening  I  fell  asleep.  In  my  dream  I  saw 
my  father,  who  told  me  that  a  shield  was  placed  upon  his  grave,  and 
that  Howling- Wolf  had  taken  the  shield  from  the  grave.  My  father 
further  told  me  that  the  shield  belonged  to  me  and  that  I  must  get  it 
and  make  another  one  such  as  I  had  seen  the  night  before.  He  further 
told  me  to  go  home  and  get  the  shield. 

*Told  by  Strike-Enemy. 


THE    MEDICINE    BEAR    SHIELD.  163 

I  awoke  in  the  morning  and  went  home.  I  asked  my  people  who 
took  the  shield  from  my  father's  grave,  and  they  told  me  that  some  one 
had  taken  it  from  the  grave.  I  told  them  who  had  it,  and  my  mother 
went  to  the  lodge  of  the  man,  who  said,  "Yes,  I  took  it,  but  I  threw  the 
cover  away,  for  I  intended  to  make  a  new  cover  for  it."  The  frame 
of  the  shield  was  given  up  by  the  man  to  me.  I  took  it  home,  and  I 
had  my  people  make  another  cover,  a  cover  I  had  seen  myself  upon 
my  father's  grave.  You  see  the  picture  of  the  Bear  as  I  saw  it.  It 
is  throwing  up  white-dust.  The  left  side  of  the  shield  is  a  Bear's  ear. 
Inside  of  it  are  cedar  berries.  The  right  ear  has  pine  cones  in  it.  I 
hunted,  and  I  killed  a  deer.  The  deer  skin  was  tanned  and  these  things 
were  put  upon  the  tanned  buckskin — the  picture  of  the  Bear  and  Bear's 
ears.  On  a  buffalo  hunt  I  killed  a  buffalo  bull  and  made  the  inner 
shield.  This  I  did  by  getting  the  whole  breast  hide  of  a  bull.  After 
I  got  it  I  spread  it  upon  the  ground.  I  took  all  of  the  meat  off.  I  then 
dug  a  hole  and  made  a  big  fire  in  it.  When  the  fire  went  down  and 
there  were  only  coals  and  hot  stones  I  spread  the  hide  over  the  bed  of 
coals  and  drove  stakes  around  the  hide,  so  that  the  hide  when  it  shrunk 
pulled  the  stakes  up.  As  the  hide  shrunk  it  became  thick.  While  hot, 
I  cut  around  the  rim  until  I  got  it  of  the  right  size.  Now  a  ceremony 
was  in  order.  Songs  were  sung  while  the  covering  of  the  shield  was 
being  painted  as  you  now  see.  The  red,  downy  eagle  feather  was  put 
there  for  the  first  lightning,  which  was  Very  red.  The  ears  were  put 
upon  the  shield,  so  the  shield  would  have  understanding.  There  are 
three  songs  that  are  sung  when  the  shield  is  being  made.  The  shield 
was  made,  and  I  hung  it  up.  In  the  night  I  took  it  into  the  lodge.  Be- 
fore sunrise  I  would  take  the  shield  and  hang  it  up  so  that  it  faced  to- 
wards the  east. 

When  I  saw  fifteen  winters  I  joined  a  war-party.  After  we  had 
gone  several  days  we  saw  a  Sioux  coming.  We  hid  away  in  a  ravine 
and  as  he  came  near  where  we  were  I  jumped  up,  holding  the  shield  in 
front  of  me.  Another  man  in  our  party  shot  and  hit  the  Sioux  in  the 
breast.  I  struck  the  Sioux  with  my  bow  and  counted  my  first  coup. 
I  returned  to  where  the  Sioux  fell,  for  I  had  run  beyond.  I  jumped 
upon  the  Sioux  and  took  only  his  scalplock.  This  I  took  to  my  grand- 
father, who  took  the  scalp  to  the  lodge  of  the  holy  bundle.  The  cere- 
mony of  offering  the  scalp  to  the  gods  was  performed.  After  this 
ceremony  the  chiefs  had  their  ceremony,  and  I  was  made  a  chief.  I  was 
invited  to  sit  among  the  great  chiefs.  An  old  man  arose  and,  taking  up 
a  buckskin  shirt,  called  me  to  him.  He  put  the  buckskin  shirt  upon  me. 
He  said :  "My  son,  I  put  upon  you  a  dress  that  is  white :  there  are  no 


164  TRADITIONS   OF   THE   ARIKARA. 

marks  upon  the  shirt.  It  is  fringed  upon  the  sleeves  and  body  with 
ermine.  You  are  now  a  young  chief.  See  that  you  are  always  brave 
and  as  you  strike  enemies  and  scalp  them  make  marks  upon  your  shirt, 
so  that  these  chiefs  who  are  present  here  will  be  proud  that  you  wear 
their  shirt.  When  you  come  to  old  age  this  shirt  will  be  covered  with 
many  marks,  representing  your  deeds  in  battles."  After  this  ceremony 
I  again  joined  other  war-parties.  I  gave  many  scalps  to  my  grand- 
father. When  the  enemy  attacked  our  village  I  wore  my  shield,  and 
though  the  enemy  shot  at  me  I  was  never  hit.  When  the  battle  would 
be  over  there  would  be  young  men  brought  in  from  the  battlefield 
wounded. 

Another  time  my  people  had  what  is  now  known  as  the  "sun 
dance."  My  grandfather  took  me  in  and  placed  me  upon  the  ground. 
He  spoke  to  the  old  warriors,  and  said :  "Medicine-men  and  warriors, 
I  bring  this  young  man  into  this  lodge.  I  want  you,  medicine-men,  to 
paint  him  and  place  this  -lariat  rope  upon  the  pole,  and  cut  upon  his 
back  so  that  he  will  swing.  Warriors,  in  cutting  upon  his  back,  tell 
of  your  great  deeds,  so  that  my  grandson  will  overtake  your  great  deeds 
in  his  life  and  become  a  great  man.  I  have  many  ponies  to  give  you, 
and  his  mother  and  relatives  will  give  you  presents."  Two  of  the  medi- 
cine-men arose  and  painted  my  body.  Then  one  of  the  medicine-men 
spoke,  and  said:  "Warriors,  the  young  man  is  ready  to  be  cut  upon 
the  back."  One  warrior  arose  and  came  to  where  I  lay.  This  warrior 
told  of  his  great  deeds,  then  cut  me  upon  my  right  shoulder-blade.  It 
hurt,  but  I  kept  courage.  The  next  man  then  came  and  put  a  stick 
through  the  cut  and  tied  it  with  the  buckskin  string.  The  next  warrior 
came  and  told  of  his  great  deeds,  then  cut  upon  my  left  shoulder  and 
ran  the  stick  through,  tying  the  buckskin.  Each  of  these  men  received 
a  fine  pony  from  my  friends,  also  all  the  gifts  brought  in  by  my  friends. 
The  warriors  now  pulled  the  lariat  rope,  so  that  I  now  swung  about 
four  feet  from  the  ground.  I  swung  there  one  day  and  one  night.  One 
of  my  related  warriors  seeing  me  swing  there  so  long  arose,  and  said : 
"Medicine-men  and  warriors,  this  is  the  youngest  man  ever  b'rought 
into  such  a  lodge  as  this.  I  have  a  present  of  a  fine  racing  pony  for 
him.  Now  cut  these  strings."  When  he  said  this,  many  of  my  friends 
came  in  and  spread  presents  of  robes  and  other  presents.  No  sooner 
would  the  giver  place  the  presents  than  some  one  would  come  and  take 
them  away.  A  warrior  arose  and  came  where  I  hung.  He  told  of  fight- 
ing a  duel  with  a  Sioux  and  how  he  had  cut  him  up  with  a  knife.  This 
man's  name  was  Bloody-Knife.  He  cut  the  strips  of  skin,  and  I  fell 
to  the  ground.  I  was  taken  out  of  the  lodge.  Then  I  was  fed  with 


THE    CRUCIFIED   ENEMY.  165 

pounded  corn  and  tallow.  A  few  days  after,  the  Sioux  attacked  our 
village  and  again  I  counted  coup  and  also  struck  the  enemy.  I  had  an 
easy  time  in  battle;  I  think  it  was  because  of  the  sufferings  I  went 
through  in  the  ceremony.  I  danced  the  sun  dance  many  times  after 
that,  but  always  suffered,  for  the  old  medicine-men  had  died  and  young 
men  took  their  places. 


T2.    THE  CRUCIFIED  ENEMY.* 

Many  years  ago  there  stood  a  village  made  of  earth-lodges.  In 
the  village  there  were  some  people  who  wanted  to  go  on  a  buffalo  hunt. 
They  were  mostly  young  men  and  young  women.  The  older  people 
were  left  in  the  village.  After  many  .days  the  enemy  were  seen  in  the 
distance. 

The  old  people  who  remained  in  the  village  were  somewhat  con- 
fused and  frightened.  When  the  enemy  approached,  the  men  marched 
out  and  fought  them  desperately.  Finally  the  people  of  the  village  re- 
treated. They  all  got  inside  of  their  lodges.  The  men  stood  by  their 
doors,  fighting  the  enemy.  In  one  of  the  lodges  sat  an  old  man.  He 
was  putting  on  his  medicine  paint  and  costumes.  After  he  had  finished 
he  went  out,  having  a  gourd  in  his  hand,  but  no  weapon.  He  went  on 
top  of  the  lodge  and  sang  some  of  his  most  sacred  songs,  that  there 
might  come  aid  from  some  of  the  gods.  When  the  enemy  saw  him  they 
were  much  amazed,  and  very  much  afraid  of  him.  Some  one  said  that 
he  knew  the  old  medicine-man,  and  that  they  could  not  do  anything 
to  him,  for  he  was  a  medicine-man  who  'had  the  power  to  mesmerize. 
So  they  all  ran,  crying :  "We  can  not  do  anything  with  him !  Hurry 
on,  before  he  works  on  us!"  The  old  man  ran  behind  them.  One 
young  man  on  the  enemy's  side  was  wounded  and  brought  into  the 
village.  He  was  taken  into  the  medicine-lodge,  and  they  all  saw  him. 
He  -had  been  one  of  the  bravest  men,  and  had  all  kinds  of  medicines 
on  his  head  and  around  his  neck.  Finally  it  was  agreed  that  he  should 
be  tied  up  to  a  wooden  cross  and  be  placed  outside  of  the  village.  They 
did  this,  and  the  man  died.  After  a  while  he  lost  all  of  his  flesh,  but 
the  bones  were  left  on  the  cross. 

Many  young  men  used  to  go  outside  of  the  village  near  the  cross 
to  play  at  games.  One  day  while  they  were  playing,  the  bones  of  the 
man  on  the  cross  fell  to  the  ground,  rose  up  and  ran  toward  the  village. 
Everybody  ran  away,  because  of  the  ghost.  The  ghost  ran  toward  the 
medicine-lodge  and  ran  inside,  but  no  one  would  go  in,  for  everyone 

*Told  by  Hawk. 


l66  TRADITIONS   OF   THE   ARIKARA. 

was  afraid.  At  last  one  brave  man  came  forward  who  dared  to  go  in. 
He  looked  all  around  and  found  the  man  from  the  cross  under  some 
blankets  upon  the  altar.  He  called  to  the  others.  They  all  came  in  and 
saw  the  ghost  lying  there.  They  gathered  the  bones  and  bundled 
them  up  in  an  old  basket,  then  threw  them  away.  After  this  had  passed, 
the  party  that  had  gone  on  a  buffalo  hunt  returned  with  lots  of  dried 
meat.  Of  course,  the  people  who  stayed  were  very  glad  to  see  them 
again.  The  happenings  and  results  were  told  to  them. 


T3.    HOW  A  SIOUX  WOMAN'S  SCALP  WAS  SACRIFICED.* 

In  the  fall  there  were  five  or  six  of  us  who  went  on  the  war-path. 
We  came  to  the  Pine  Ridge  Agency,  and  there  hid,  close  to  where  the 
Sioux  got  their  water.  Two  women  came  down  to  the  spring  to  get 
water.  We  all  ran  towards  the  women.  The  women  ran.  One  young 
man  caught  up  with  one  woman,  grabbed  at  her  hair,  took  his  knife, 
and  took  the  scalp  off  from  the  right  side  of  the  woman's  head.  The 
woman  ran  into  the  camp. 

We  returned  to  our  leader  and  gave  the  scalp  to  him.  The  leader 
then  said,  "We  must  hurry  home."  We  walked  all  day  and  all  night, 
and  another  day  and  night.  The  next  day  we  found  the  thick  timber, 
and  there  we  lay  down  to  rest.  When  we  woke  up,  the  leader  took 
the  fat  off  from  the  scalp.  He  then  called  one  of  the  men.  He  then 
cut  the  fat,  making  it  into  five  pieces.  Facing  the  east,  he  placed  four 
of  the  five  pieces  in  his  hand — one  on  each  corner  of  his  palm — and 
the  fifth  piece  he  placed  in  the  center  of  the  palm.  He  then  took  the 
pieces,  one  at  a  time,  beginning  with  the  one  on  the  southeast  corner, 
then  the  southwest  corner,  then  the  northwest  corner,  then  the  north- 
east corner,  and  placed  them  in  a  similar  position  upon  the  ground, 
which  was  to  show  that  the  scalp  was  to  be  offered  to  the  gods.  We 
then  went  home. 

We  gave  the  scalp  to  one  of  the  high  priests,  who  held  the  scalp 
ceremony.  At  this  ceremony  we  used  the  fire-sticks  to  make  the  fire 
for  burning  this  scalp.  The  scalp  was  burned.  After  the  burning  of 
the  scalp  the  people  turned  out,  passing  their  holy  bundles  and  medi- 
cine bags  over  the  smoke.  The  priest  stood  to  the  west  of  the  burning 
scalp  and  recited  a  ritual,  calling  on  the  gods.  The  young  men  and 
children  who  wanted  their  names  changed  gave  presents  to  the  priests, 
who  changed  their  names  for  them. 

"Told  by  Sitting- Bear. 


THE    CAPTURE    OF    THE    ENEMY'S    BOWS.  167 

T4.     THE  WARRIOR  WHO  FOUGHT  THE  SIOUX.* 

W'hen  the  Indians  used  to  live  at  the  Fort  Berthold  village  a  few 
of  them  moved  about  ten  miles  west  of  Fort  Berthold,  on  the  Missouri 
River  bottom,  in  the  timber.  This  was  in  the  winter  time.  Strike- 
Enemy  and  some  others  went  to  the  Fort  Berthold  village. 

When  Strike-Enemy  was  about  a  mile  from  the  village  he  was  at- 
tacked by  a  'hundred  or  more  Sioux.  He  held  them  back,  for  he  had  a 
rifle.  He  reached  the  fort ;  then  the  Sioux  surrounded  it.  The  people 
in  the  fort  all  fought  the  Sioux.  It  seems  that  one  man  had  gone  out 
to  hunt  antelope.  He  had  killed  one  antelope,  and  was  bringing  it  to- 
wards the  fort.  He  could  not  see  ahead,  for  he  was  carrying  a  whole 
antelope  upon  his  back;  but  when  'he  heard  a  noise  he  saw  that  the 
Sioux  had  attacked  the  fort.  He  threw  down  the  antelope  and  ran. 
This  all  happened  in  the  winter  time  when  the  snow  was  on  the  ground. 
The  Sioux  found  the  man's  tracks,  and  they  followed  him.  They 
caught  up  with  the  man  about  six  miles  west  of  the  fort.  Here  he 
stopped,  and  the  first  Sioux  he  came  to  he  killed.  He  then  jumped  on 
the  enemy  he  'had  killed  and  cut  him  open  with  his  knife,  cut  his  arm 
off  at  the  shoulder  and  commenced  to  hit  the  man  on  his  head  with  his 
own  arm.  The  Sioux  were  shooting  at  him  from  behind  with  their 
arrows.  The  hunter  did  not  pay  any  attention  to  the  shooting.  He 
stood  up,  gave  a  big  yell,  like  that  of  a  bear,  and  the  Sioux  ran.  Then 
the  hunter  again  cut  the  Sioux  upon  the  breast  and  began  to  put  blood 
upon  his  face.  When  he  straightened  up,  the  Sioux  saw  that  he  had 
a  piece  of  liver  in  his  mouth.  He  chased  them  and  took  away  all  their 
ponies.  He  caught  one  pony,  got  on  it,  and  ran  after  them.  The 
Sioux  say  that  they  were  scared,  for  they  had  never  seen  anybody 
acting  in  this  way,  for  the  hunter  seemed  like  a  bear.  He  gave  them 
back  their  ponies,  then  went  away,  but  the  Sioux  would  not  come  near 
him.  He  took  only  one  pony  and  went  into  some  timber.  That  night 
a  blizzard  set  in.  The  next  day  he  was  found  frozen.  He  still  had  the 
arrows  in  his  back.  The  Ankara  and  Sioux  both  tell  this  story. 

75.     THE  CAPTURE  OF  THE  ENEMY'S  BOWS.* 

In  olden  times  the  young  men  in  a  village  went  on  the  war-path. 
While  they  were  gone  the  Sioux  came  down  to  the  village  and  cap- 
tured all  their  old  women  and  children,  killing  many.  A  young  man 
returned  to  the  village  and  found  out  what  had  happened.  He  found 

•Told  by  Strike-Enemy. 
fTold  by  Yellow-Bear. 


l68  TRADITIONS    OF    THE    ARIKARA. 

his  brother  coming  from  a  thickly  timbered  place,  who  told  him  that 
his  father  was  in  hiding  in  the,  timber.  These  three  were  the  only 
ones  around  the  village.  The  young  man  was  angry.  He  told  his  father 
and  brother  that  he  wanted  them  to  follow  him  to  the  Sioux.  This 
they  did. 

One  evening  they  came  up  with  the  enemy,  who  were  in  camp  by 
a  creek.  The  young  man  said,  "We  will  attack  this  camp."  The  three 
went  through  the  timber.  They  saw  the  big  campfires,  mostly  of 
their  people,  but  there  were  some  Sioux  warriors  stationed  out,  watch- 
ing. The  young  man  looked  up  at  the  stars,  then  at  the  trees,  and  at 
everything.  Then  he  said  to  the  two — his  father  and  brother — "We 
must  make  an  attack,  give  a  big  war-whoop,  and  make  it  sound  as  if 
there  were  many  people."  So  the  three  gave  the  war-whoop  and  at- 
tacked the  camp.  The  oldest  man,  at  the  same  time,  yelled :  "My  peo- 
ple, do  not  run,  but  pick  up  your  bows !  We  are  here !"  When  they 
gave  the  war-whoop  the  trees  all  seemed  to  give  the  war-whoop — even 
the  grass  gave  the  war-whoop.  The  stars  seemed  to  give  the  war- 
whoop.  War-whoops  sounded  all  through  the  timber.  The  birds  and 
everything  seemed  to  give  the  war-whoop.  The  enemy  were  fright- 
ened. They  ran.  The  people  stayed  behind.  They  captured  the 
enemy's  bows  and  several  of  their  people.  Then  they  followed  the 
enemy.  The  next  day  they  came  up  with  them  and  killed  a  great 
many.  The  people  then  took  the  enemy's  bows  and  arrows  and  took 
them  up  on  a  'high  hill.  They  set  them  up,  with  one  bow  in  the  middle 
and  all  the  other  bows  resting  on  it.  So  all  the  bows  and  arrows  were 
set  upon  the  high  hill.  The  hill  was  known  after  that  as  "Enemy's- 
Bows-Upon-a-High-Hill." 


76.    THE  WOMAN  WHO  BEFRIENDED  THE  WARRIORS.* 

When  the  Arikara  had  their  village  on  the  Missouri  River  there 
were  two  boys  who  started  out  on  the  war-path.  They  went  away  up 
on  the  Missouri  River.  They  went  down  to  the  fields  and  found  a  little 
earth-lodge.  They  went  in  and  found  an  old  woman,  who  was  glad 
to  see  them.  She  gave  them  something  to  eat.  She  told  them  where 
to  go.  There  they  went,  and  found  the  enemy.  They  killed  one  or  two, 
then  went  home.  Again  they  went  on  the  war-path.  They  visited  the 
old  woman's  place  again,  and  she  fed  them.  After  they  had  eaten  she 
told  them  where  to  go  to  find  the  enemy.  They  went  and  found  the 

•Told  by  Enemy-Heart. 


THE   WOMAN    WHO    BEFRIENDED   THE   WARRIORS.        169 

enemy.  They  killed  the  enemy  and  took  scalps  home.  At  another 
time  several  other  young  men  joined  their  war-party.  They  went  up 
to  the  old  woman's  place  and  there  they  were  again  fed,  and  they  were 
told  by  the  old  woman  where  to  find  the  enemy.  They  found  the  enemy, 
killed  several,  took  their  scalps,  and  went  home.  After  this,  when- 
ever the  two  young  men  wanted  to  go  on  the  war-path,  many  young 
men  joined  them.  They  found  that  these  two  young  men  had  a  grand- 
mother, who  was  helping  them.  In  one  of  these  war-parties  against 
the  enemy  there  were  so  many  young  men  in  the  party  that  when  the 
old  woman  saw  them  she  felt  ashamed;  but  she  told  the  people  to  go 
on ;  that  they  would  find  the  enemy  and  would  kill  and  scalp  them.  The 
people  did  kill  the  enemy,  took  their  scalps,  and  went  home. 

Again,  another  war-party  went  out  to  find  the  old  woman,  but  the 
old  woman  'had  disappeared.  The  men  came  and  told  the  two  boys. 
The  two  boys  hunted  for  her,  and  at  last  found  her  in  the  side  of  a  cliff 
in  the  Bad  Lands.  Here  the  two  boys  visited  her,  and  she  helped  them. 
Other  men  found  out  where  she  was  and  a  great  company  of  them  went 
there,  but  she  had  again  disappeared.  Another  party  of  warriors  went 
out.  They  came  to  a  big  lake.  The  warriors  made  their  camp  there. 
In  the  night  they  heard  a  woman  singing  scalp-dance  songs,  and  she 
danced  and  laughed.  The  warriors  were  scared.  They  wanted  to  re- 
turn home,  but  the  leader  said,  "No,  she  is  rejoicing,  for  we  are  to  kill 
the  enemy."  The  warriors  went  on,  found  the  enemy's  camp,  and  they 
killed  several  and  took  their  scalps.  They  took  the  scalps  home,  and 
they  had  a  scalp-dance.  Again,  another  war-party  went  out.  They 
went  and  stopped  opposite  the  lake.  The  dancing  and  singing  was 
again  heard.  The  leaders  were  glad  to  hear  this.  They  went  and 
killed  the  enemy  and  scalped  them. 

Another  war-party  went  out.  They  stopped  opposite  the  lake. 
The  woman,  instead  of  singing  and  dancing,  began  to  mourn.  But  the 
warriors  went  on,  notwithstanding,  and  when  they  attacked  the  enemy 
the  enemy  got  the  best  of  them,  killed  several  of  them,  and  only  a  few 
of  them  reached  home  to  tell  the  story.  After  that,  when  a  war-party 
went  to  the  lake,  whenever  the  old  woman  sang  scalp-dance  songs  and 
danced,  they  knew  that  they  were  going  to  be  successful.  If  the  woman 
began  to  cry  and  yell,  they  knew  that  if  they  went  on,  the  enemy  would 
get  the  best  of  them.  It  was  found  out  afterwards  that  this  was  the 
same  old  woman  who  had  lived  upon  the  Missouri  River,  and  she  had 
gone  away  from  the  people  and  had  gone  to  the  Bad  Lands ;  and  when 
she  was  found  out  there  she  went  off  to  dwell  in  the  lakes.  The  peo- 
ple used  to  give  the  old  woman  blankets,  tobacco,  and  other  things. 


170  TRADITIONS   OF   THE   ARIKARA. 

77.    THE  ATTACK  UPON  THE  EAGLE  HUNTERS.* 

Many  years  ago  it  was  a  common  practice  for  the  Arikara  to  go 
upon  the  hills  and  dig  holes  in  them  and  stay  in  the  holes  many  days,  to 
catch  eagles.  One  young  man  went  away  off  by  himself.  He  climbed 
;ipon  a  high  hill,  dug  a  hole,  and  over  the  hole  spread  some  dry  limbs. 
On  the  limbs  he  placed  some  dead  jack-rabbits  and  other  small  ani- 
mals. Then  he  himself  got  into  the  hole.  His  bow  and  arrows  were 
lying  outside  of  the  den.  While  he  was  lying  there  the  Sioux  came 
and  found  the  'hole.  They  marched  down  and  came  upon  the  man. 
They  found  his  bow,  arrows,  and  gun  outside.  They  took  the  things 
off  from  the  hole  and  told  the  man  to  crawl  out.  They  then  wanted  to 
know  where  the  other  men  were.  He  told  them  they  were  at  another 
place.  So  they  tied  him  up  and  he  led  them  up  to  the  spot  where  the 
other  men  were.  They  found  that  the  party  had  lots  of  meat.  They 
untied  the  man  and  told  the  Arikara  to  stand  around  the  fireplace 
while  they  made  the  man  cook  the  meat  for  them.  The  man  cooked  a 
lot  of  dried  meat,  and  the  first  thing  he  did  was  to  take  a  fire-stick, 
which  he  ran  into  a  piece  of  buffalo  tallow.  This  he  held  over  the  fire, 
and  as  the  grease  was  dripping  from  it  he  whirled  it  around  and  burned 
the  Sioux  with  the  grease.  The  Sioux  were  all  scared.  The  man 
went  out  of  the  tipi  and  walked  a  short  distance,  for  he  was  very  weak, 
for  the  Sioux  had  been  torturing  him.  Now,  he  went  a  little  way 
ahead  into  a  ravine.  The  Sioux  were  all  scared,  for  they  thought  that 
the  man  had  gone  outside  and  was  waiting  for  any  of  them  to  come  out, 
so  that  he  might  kill  them.  They  stayed  in  the  tipi  all  night. 

That  night  the  man  went  home  and  told  the  people  all  that  had 
happened,  and  the  warriors  and  braves  got  on  their  ponies  and  they 
found  that  the  Sioux  had  just  left  the  tipi.  They  caught  up  with  the 
Sioux  and  killed  three  of  them.  The  Arikara  went  home  victorious 
with  three  scalps.  So  the  people  gave  war  dances. 


T8.     THE  ATTACK  UPON  THE  EAGLE  HUNTERS.f 

There  was  a  young  man  who  understood  the  ceremony  of  catch- 
ing eagles  upon  the  hills.  He  invited  six  other  young  men  to  join  him 
in  catching  eagles.  They  went  west  from  their  village,  upon  the  banks 
of  the  Missouri.  These  men  made  their  camp,  then  dug  into  the  bank 
of  the  Missouri.  They  made  a  kind  of  cave.  They  spread  limbs  of 

Told  by  Many- Fox. 
tTold  by  Elk. 


THE  MOURNING   LOVER. 

trees  upon  the  top  of'the  opening.  They  then  laid  fresh  meat  of  deer 
or  rabbit,  which  had  been  skinned,  upon  the  limbs.  Here  these  people 
stayed  several  days,  catching  eagles.  They  would  hide  in  the  cave, 
while  one  man  would  .watch  out.  The  magpies  were  the  first  birds  to 
come  and  eat  of  the  meat  that  they  had  placed  upon  the  top  of  the  cave. 
Then,  when  the  magpies  flew  away  they  knew  that  an  eagle  was  com- 
ing. They  caught  several  eagles. 

One  afternoon  the  Sioux  marched  down  from  the  hills,  where 
they  had  been  discovered.  The  Sioux  saw  that  they  could  not  do  any- 
thing to  the  eagle  catchers,  for  they  were  in  a  cave,  so  they  tried  to  be 
friendly  with  them.  They  asked  them  for  some  eagle  feathers.  The 
•leader  of  the  party  now  went  out  and  gave  them  some  eagle  feathers, 
walking  backwards  when  he  left  them.  There  were  some  young  men 
among  the  Sioux  who  wanted  to  fight.  The  Sioux  attacked  the 
Arikara.  The  leader  kept  all  the  young  men  in  the  cave  and  made 
them  load  their  muzzle-loading  guns,  while  .he  stayed  at  a  certain  dis- 
tance from  the  bank,  and  the  first  man  to  attack  them  on  horseback  he 
killed.  He  would  throw  away  his  empty  gun  and  the  boys  would  pass 
a  loaded  one  to  him.  He  would  then  start  to  another  place  on  the  bank, 
and  again  the  first  man  on  horseback  to  come  toward  him  he  would 
shoot  and  kill.  Thus  he  kept  up  the  fire,  killing  several.  The  Sioux 
finally  gave  up  and  retreated.  In  the  night  the  hunters  crawled  out  of 
the  cave,  took  scalps  from  the  Sioux,  and  returned  to  their  village  with 
scalps. 

T9.    THE  MOURNING  LOVER.* 

A  man  named  Rolling-Log  courted  an  Arikara  woman,  but  she 
would  not  have  him.  One  day  a  whole  lot  of  Arikara  men  got  together, 
and  prepared  to  go  hunting.  Rolling-Log  was  one  of  them.  This 
woman  whom  Rolling-Log  wanted  to  marry  went  to  him  and  said, 
"If  you  will  bring  home  to  me  enough  sinew  to  last  a  whole  year  I  will 
marry  you."  Rolling-Log  said  that  he  would  try  to  get  enough,  for 
he  wanted  bo  marry  this  woman.  He  went  south  and  killed  many  deer, 
black  tails,  and  antelope.  Rolling-Log  got  about  twenty-four  sinews, 
and  he  thought  this  was  enough  for  the  woman ;  so  he  went  home. 

While  the  hunters  were  on  the  chase  Rolling-Log's  girl  had  be- 
come sick  and  died.  When  Rolling-Log  came  home  he  at  once  went 
over  in  the  evening,  where  the  gid  had  lived.  He  had  the  sinew  for 
the  girl,  and  he  stood  outside  in  front  of  the  entrance,  waiting  for  the 

*Told  by  Two-Hawks. 


TRADITIONS   OF    THE   ARIKARA. 

girl  to  come  out.  A  man  by  the  name  of  Red-Horse  came  out,  and 
Rolling-Log  asked  Red-Horse  if  his  girl  was  inside.  Red-Horse  stood 
still  for  some  time,  and  said,  "'My  friend,  the  girl  that  you  speak  of 
died  while  you  were  out  hunting."  Rolling-Log  stood  there,  surprised 
to  hear  that  his  girl  was  dead.  He  went  back  to  his  lodge  and  scolded 
his  people  because  they  had  not  told  him  that  the  girl  was  dead.  He 
felt  so  bad  that  he  went  among  the  hills  and  never  returned  to  the 
Arikara  camp. 

80.    CONTEST  BETWEEN  THE  BEAR  AND  THE  BULL  SOCIETIES.* 

A  long  time  ago,  when  the  Arikara  used  to  have  the  medicine 
ceremonies,  there  was  the  Bear  family  on  the  north  and  the  Buffalo 
family  on  the  south,  inside  the  lodge.  There  were  certain  days  and 
nights  for  the  Bear  people  to  perform  their  wonders ;  then  there  were 
days  and  nights  for  the  Buffalo  people  to  perform  their  wonders. 

In  this  Buffalo  society  there  were  two  buffalo  scalps,  with  horns. 
The  two  Buffalo  men  who  wore  these  buffalo  scalps  were  painted  up 
and  medicine  was  put  upon  them.  These  scalps  were  put  upon  them. 
They  went  out  of  the  lodge,  and  the  people  played  with  the  Buffalo 
men  through  the  village.  On  one  of  these  occasions  the  Buffalo  were 
running  after  the  people  in  the  village,  and  one  young  man  in  the  Bear 
family  rilled  up  a  pipe  and  gave  it  to  the  leader  of  the  Bear  family. 
This  young  man  made  a  request  of  the  leader  of  the  Bear  family  that 
he  would  like  to  challenge  the  Buffalo  to  fight.  The  leader  of  the  Bear 
family  did  not  want  to  give  his  consent  to  do  this,  for  it  was  not  the 
right  thing  to  do.  But  the  man  insisted,  so  the  leader  of  the  Bear 
family  gave  his  consent  to  the  young  man  to  fight.  The  young  man  was 
told  to  fill  the  pipe  with  tobacco  and  to  take  the  pipe  to  the  Buffalo 
family ;  that  in  presenting  the  pipe  he  must  first  tell  the  Buffalo  family 
that  the  pipe  given  to  them  was  a  challenge  to  fight  the  Buffalo  man. 
The  young  man  took  the  pipe  over  and  presented  it  to  the  leader  of 
the  Buffalo  society,  telling  him  that  he  'had  come  over  there  with  a 
pipe  to  challenge  the  Buffalo  to  a  fight  with  the  Bear  family.  The 
Buffalo  leader  objected  to  this,  telling  the  young  man  that  it  was 
something  unusual,  and  that  although  they  had  always  shown  their 
powers  to  the  people,  this  hidden  mystery  of  having  power  of  the  ani- 
mals would  have  to  be  given  to  the  two  fighters.  The  young  man  in- 
sisted until  at  last  the  Buffalo  leader  gave  his  consent. 

The  leading  Buffalo  man  now  sent  for  the  Buffalo  man,  who  was 
outside,  who  had  the  buffalo  scalp  on.  This  man  with  the  buffalo  scalp 


*Told  by  Standing-Bull. 


CONTEST    BETWEEN    BEAR   AND   BULL   SOCIETIES.         173 

came  into  the  lodge.  He  was  told  to  go  outside  and  wash  himself  and 
to  take  a  sharp  stick  and  get  all  the  dirt  out  of  his  toenails  and  finger- 
nails ;  then,  after  washing,  he  was  to  roll  in  the  dust,  then  come  into 
the  lodge.  After  entering  the  lodge  the  Buffalo  family  took  their  drum 
and  began  to  sing  sacred  songs,  while  the  leading  Buffalo  man  took 
his  medicines  and  placed  some  of  them  upon  hot  coals  that  were  brought 
by  the  errand  man.  The  Buffalo  man,  who  wore  the  buffalo  scalp,  was 
told  to  pass  this  smoke  all  over  his  body.  Then  medicines  were  put 
upon  his  body,  and  paint— even  the  scalp  of  the  buffalo  with  the  horns 
was  passed  through  the  smoke  and  medicines  were  put  upon  it.  The 
singing  continued,  so  that  when  they  were  through  with  the  painting 
and  putting  upon  the  Buffalo  of  the  medicine,  a  certain  one  was  sent 
to  the  Bear  family  to  say  that  all  was  ready.  While  the  Buffalo  people 
were  carrying  on  their  singing  the  Bear  family  were  also  carrying  on 
their  medicine  preparations. 

The  Bear  and  the  Buffalo  family  now  went  out  of  the  lodge,  each 
carrying  their  drums,  their  rattles,  and  all  their  medicines.  The  Bear 
family  sat  on  the  north  side  in  an  open  place.  The  Buffalo  sat  on  the 
south.  Each  family  now  sang  its  medicine  song.  Then  the  Bear  man 
came  forth  with  a  bear  robe  over  his  body,  growling  and  acting  the 
part  of  a  Bear.  The  Buffalo  man  went  forth  with  a  buffalo  scalp  upon 
his  head.  The  Buffalo  man  rolled  on  the  ground,  shaking  himself,  so 
that  the  buffalo  scalp  stuck  on  to  the  head  of  the  man,  although  it  was 
not  fastened  on  his  head,  causing  him  to  act  the  part  of  a  real  Buffalo. 
The  people  could  see  the  Bear  when  it  stood  up,  and  that  the  Bear  man 
had  made  the  tusks  come  out  of  his  mouth.  The  Bear  family  had  put 
on  the  greatest  medicine  that  they  had,  and  so  had  all  the  Buffalo 
family.  While  the  Bear  was  sitting  around  trying  to  get  a  chance  at 
the  Buffalo,  the  Buffalo  seemed  to  have  been  the  quicker,  for  it  ran  up 
to  the  Bear  and  hooked  it  before  it  could  turn  around.  Again  and 
again  it  hooked  the  Bear,  until  the  Bear  man  was  killed. 

The  Bear  people  took  their  man  into  the  lodge,  and  the  Buffalo 
people  also  returned  into  their  lodge.  It  was  announced  through  the 
lodge  of  the  Bears  that  the  young  man  was  killed  for  all  time,  and 
that  the  Bear  family  did  not  get  mad  about  it,  for  it  was  his  own  fault, 
as  he  had  wanted  to  challenge  the  Buffalo  man.  The  young  man  was 
buried.  Ever  after  that,  when  the  people  were  holding  their  medicine- 
lodge  and  performing  their  mysteries,  the  chiefs  of  the  animals  in 
the  lodge  never  challenged  one  another  while  the  performances  were 
going  on. 


174  TRADITIONS   OF   THE   ARIKARA. 

81.     HOW  WHITE-BEAR  CAME  TO  BELONG  TO  THE  BEAR  SOCIETY.* 

White-Bear  is  my  son.  He  has  the  spirit  of  the  Bear.  I  will  tell 
you  how  it  happened :  I  was  in  the  medicine-lodge  when  my  wife  was 
pregnant.  I  used  to  put  on  the  bear  robe  that  was  wonderful  and  I 
used  to  try  to  catch  people,  that  I  might  cut  them  open,  so  I  could  get 
a  piece  of  liver  from  them.  My  doing  this  made  my  son  have  the 
spirit  of  the  Bear.  So  when  he  was  born,  in  nursing,  the  boy's  mouth 
showed  froth,  and  he  made  a  noise  like  a  young  bear.  I  went  hunting 
and  killed  a  young  bear.  I  skinned  the  bear,  took  the  hide  home,  and 
had  it  tanned.  In  the  Bear  dances  the  boy,  White-Bear,  wore  the  robe. 
White-Bear  stayed  in  the  medicine-lodge. 

One  time  the  Arikara  were  about  to  have  their  yearly  medicine 
dance.  As  they  had  brought  willows  and  cottonwood  branches  to 
build  their  lodges  White-Bear,  who  was  then  but  three  years  old,  picked 
up  a  butcher  knife  and  went  out  to  play.  The  boy  fell  upon  the  knife. 
The  knife  handle  struck  the  ground,  the  point  upward,  striking  the 
boy  on  the  belly.  The  knife  cut  deep.  White-Bear  got  up  and  ran  to 
the  tipi,  crying.  I  saw  the  boy  coming,  holding  his  intestines  in  his 
hands.  I  picked  up  the  boy  and  took  him  into  the  tipi.  I  now  laid  the 
boy  across  my  lap,  and  with  ease  put  the  intestines  back  into  their 
place.  The  relatives  and  mother  were  mourning.  I  took  some  medi- 
cine and  put  upon  the  cut  place,  and  bandaged  it  with  buffalo  hide. 
I  still  held  the  boy  upon  my  lap.  The  boy  cried.  The  mother  was 
called  and  nursed  the  child.  The  child  nursed  like  a  bear.  Froth 
came  out  from  his  mouth,  and  I  unbandaged  the  child.  I  took  the 
froth  from  the  child's  mouth  and  put  it  upon  the  cut.  The  child  became 
better.  In  a  few  days  the  child  was  much  better.  I  then  took  the  bear 
robe  and  put  it  upon  the  child's  back.  The  child  could  not  straighten 
out.  The  bear  robe  was  left  upon  him  for  several  days.  As  the  child 
got  better  he  got  to  making  noises  like  a  cat.  Now,  the  child  began  to 
try  to  walk,  and  went  out.  Children  were  sent  for,  so  that  the  boy 
might  see  them.  They  came  and  played  with  the  boy,  for  the  boy  had 
on  the  bear  robe.  The  child  grew  up  and  acted  like  a  bear.  In  their 
Bear  ceremonies  the  boy  stayed  with  me  and  much  sleight-of-hand 
was  performed  upon  him.  As  he  grew  up  he  had  ways  like  a  bear. 

One  time  the  boy,  while  in  the  medicine  lodge,  had  visions  of  a 
bear.  He  told  me,  and  I  was  glad  of  this  and  encouraged  the  boy  to 
remain  in  the  lodge.  The  boy  is  that  young  man  sitting  there.  He  is 
now  a  man  and  has  a  big  scar  upon  his  belly.  He  is  a  Bear  by  birth, 
but  as  we  now  have  no  more  Bear  dances  he  does  not  show  the  ways 
of  a  bear. 

•Told  by  Strike-Enemy. 


TALE   OF   A    MEMBER  OF   THE    BEAR   SOCIETY.  175 

82.    THE  TALE  OF  A  MEMBER  OF  THE  BEAR  SOCIETY.* 

You  heard  what  my  father  said  about  my  belonging  to  the  Bear 
Society.  It  is  true.  I  used  to  stay  in  the  medicine-men's  lodge  and 
inside  of  the  Bear's  lodge.  I  learned  many  things  about  the  mysteries 
of  the  Bear  Society.  My  father  gave  me  a  beaT  skin  that  was  stuffed, 
so  that  it  was  like  a  bear.  When  we  had  a  Bear  dance  my  little  bear 
used  to  be  placed  on  the  south  side  of  the  lodge  and  I  would  be  placed 
opposite.  When  the  singing  for  dancing  was  begun  I  danced,  and  as 
I  danced  I  would  notice  my  little  bear  doing  the  same  thing  that  I  was 
doing.  If  I  moved  my  head  sidewise,  it  would  do  the  same  thing.  If 
I  raised  up  my  arms  towards  the  sky,  the  little  bear  would  do  the  same 
thing.  People  saw  it.  I  kept  the  bear  a  long  time.  Only  a  few  years 
ago  it  became  spoiled.  The  little  bear,  which  was  part  of  my  life,  was 
now  old,  so  that  the  hide  was  easily  torn.  My  father  thought  it  was 
best  to  dispose  of  it,  so  one  day  we  took  the  little  bear  yonder  among 
those  hills,  and  we  placed  it  in  a  ravine,  where  there  was  a  bush  of 
choke-cherries,  and  there  we  left  it. 

Some  years  ago  one  of  my  friends,  a  young  man  who  was  a  great 
hunter,  asked  me  to  go  hunting  with  him,  and  I  agreed  to  go.  I  caught 
my  pony  and  saddled  it.  This  pony  was  a  good  runner.  At  this  time 
there  were  many  Sioux  in  our  country,  so  I  had  to  be  careful  which 
pony  I  rode  while  hunting.  I  took  upon  my  pony  some  things  to  eat, 
and  a  rifle  that  my  father  had  given  me.  I  had  also  many  cartridges. 
The  other  young  man  came  to  my  lodge,  and  I  was  surprised  to  see 
him  upon  a  white  pony,  which  I  knew  could  not  run.  I  tried  to  per- 
suade him  to  get  a  better  pony,  but  he  would  not  change,  for  the  white 
pony,  he  said,  would  not  run  away.  We  started  and  crossed  the  Mis- 
souri River.  We  went  over  yonder  hills.  We  started  early  in  the  morn- 
ing and  we  went  far  over  those  hills.  We  did  not  see  any  deer  all  day. 
Towards  evening  we  got  to  a  draw,  where  there  were  some  trees. 
There  we  unsaddled  our  ponies  and  made  camp.  We  lariated  our 
ponies  some  distance  from  where  we  were.  Far  into  the  night  I  heard 
the  horses  snorting.  I  reached  for  my  gun,  went  to  the  other  man, 
and  tried  to  wake  him.  He  was  sleeping  soundly,  so  I  left  him  and 
crawled  up  to  where  the  ponies  were,  dragging  my  gun  as  I  went  on. 
I  noticed  that  there  was  a  man  standing  in  the  shadow  of  a  hill.  My 
pony  kept  on  snorting.  I  saw  the  man,  so  I  crawled  back  to  our  place 
and  woke  my  friend.  We  crawled  up  to  the  ponies,  and  as  we  ap- 
proached them  we  saw  the  man  coming.  The  pony  was  now  snorting 

*Told  by  White-Bear. 


176  TRADITIONS   OF   THE   ARIKARA. 

furiously.  I  told  the  other  man  to  have  his  gun  ready;  that  I  would 
go  up  and  meet  the  man ;  that  if  he  should  see  anything  wrong  he  should 
shoot.  I  rose  and  walked  toward  the  man.  As  I  rose  the  man  ran, 
and  as  it  was  moonlight  we  knew  from  his  running  that  he  was  a 
Scalped-Man.  We  had  heard  of  this  man  wearing  a  wolf  hide,  so  we 
let  him  go,  and  we  went  back  to  our  camp.  I  told  my  friend  that  he 
could  sleep  and  I  would  watch  the  rest  of  the  night,  for  I  could  not  go 
to  sleep.  The  next  'morning,  while  I  was  dishing  out  some  pemmican, 
I  told  my  friend  that  I  had  always  ihad  a  liking  for  bears ;  and  that  I 
would  like  to  see  one.  He  promised  to  let  me  see  one. 

After  we  had  eaten  a  bite  we  went  on  further  west.  We  found 
some  deer.  My  friend  thought  that  he,  being  an  experienced  hunter, 
could  kill  where  others  could  not.  He  shot  at  the  deer  several  times, 
but  he  never  killed  any.  He  was  discouraged.  We  saw  a  deer  at  a 
distance.  I  then  asked  if  I  might  try  my  luck  on  this  fine  deer.  He 
allowed  me  to  shoot  at  it.  We  were  out  of  meat,  and  I  was  very  hungry 
for  fresh  meat.  As  I  neared  the  deer  I  crawled  up  to  it  and  shot  it. 
I  broke  both  of  its  hind  legs,  so  that  it  could  not  run.  We  killed  it, 
then  went  into  camp  again.  That  night  we  had  to  watch,  for  we  were 
now  in  a  country  where  there  were  many  rattlesnakes.  The  next 
morning  we  went  further  west  into  canyons,  where  we  had  to  watch 
every  step  we  took,  for  there  were  many  rattlesnakes.  The  other  man 
did  not  seem  to  care  about  them,  but  I  did.  I  would  not  go  any  fur- 
ther, for  I  was  afraid  of  snakes.  I  returned  to  our  camp.  I  heard  sev- 
eral shots,  and  after  a  while  I  saw  my  friend  coming.  He  had  killed 
three  deer.  We  took  our  ponies  and  brought  the  meat  to  our  camp. 
The  next  day  we  started  for  home.  On  our  way  home  I  saw  at  long 
distance  what  seemed  to  be  a  horse.  I  told  my  friend.  As  we  went 
nearer  to  the  supposed  horse  I  saw  that  it  stood  up  like  a  man.  I  told 
my  friend  about  it.  He  looked,  and  said  that  it  was  a  bear,  saying, 
"Here  is  a  chance  for  you  to  see  a  bear."  We  now  unloaded  our  ponies. 
He  told  me  to  remain  behind  with  the  meat  and  his  pony,  for  he  rode 
my  pony,  taking  his  rifle  with  him.  I  saw  him  coming  back,  for  the 
bear  was  now  after  him.  The  bear  ran  back,  and  I  saw  a  young  bear 
sitting  at  a  distance.  The  bear  got  to  its  young  and  embraced  it,  as 
much  as  to  say,  "My  child,  we  'are  lost."  Then  my  man  went  for  it 
again.  He  shot  at  it,  but  still  the  bear  would  run  after  him.  Finally 
the  man  ran  the  bear  towards  me,  and  I  got  upon  the  pony's  back  and 
I  had  to  whip  the  pony  hard  to  make  it  go.  I  felt  scared,  for  if  the  bear 
had  kept  on  after  me  it  would  have  got  me.  The  bear  ran  back  to  its 
young,  so  I  felt  safe.  My  friend  now  attacked  the  bear,  and  he  shot 


TALE   OF   A    MEMBER   OF   THE   BEAR   SOCIETY.  177 

at  it,  hitting  it.  The  bear  ran  after  the  man,  but  it  turned  back  and 
went  into  the  brush.  We  went  down,  and  found  a  pond  on  the  side 
of  the  brush,  where  the  bear  had  gone.  I  undressed,  took  only  my 
knife,  and  waded  into  the  pond.  My  man  remained  on  the  side  of  the 
pond,  ready  to  shoot  the  bear,  and  was  telling  me  that  as  soon  as  the 
bear  jumped  at  me  I  should  dive,  and  keep  on  in  the  same  direction. 
I  crossed  the  pond  and  found  the  bear  sitting  in  the  bushes.  The  bear 
was  dead.  We  skinned  it,  taking  only  the  hide.  When  a  bear  is 
skinned  and  stretched  out  it  is  the  perfect  image  of  a  man. 

I  mounted  my  pony  and  we  went  on.  I  attacked  the  young  bear, 
bring  my  lariat  rope,  so  I  could  rope  it  and  lead  it  to  the  village.  I 
ran  into  the  brush  and  got  hold  of  the  bear.  I  tried  to  get  my  man  to 
bring  my  larriat  rope,  so  I  could  rope  it  and  lead  it  to  the  village.  I 
became  tired,  so  I  called  out  to  my  man  to  shoot  it.  He  would  not  do 
it,  so  I  took  my  knife  and  stabbed  the  young  bear  and  killed  it.  I 
skinned  it.  Now  I  had  two  hides.  I  tried  to  put  the  large  hide  upon 
my  pony,  and  the  pony  snorted  at  it.  I  finally  gave  the  hide  to  my 
friend.  I  did  wrong,  for  I  should  have  asked  him  to  put  the  hide  upon 
his  pony  for  me.  He  did  not  belong  to  the  Bear  Society,  notwith- 
standing he  was  thankful  for  the  hide.  The  little  bear  hide  I  put  upon 
the  pony.  My  father  scolded  me  for  giving  the  bear  hide  away.  My 
little  bear  hide  was  of  good  size.  My  father  had  it  tanned  for  me,  and 
the  hide  was  also  decorated  with  paint.  The  bear  hide  also  had  a  soft, 
feathery  appearance  about  its  head.  I  wore  it  in  dances,  and  kept  it 
by  my  pillow  in  our  lodge.  Only  a  few  years  ago  I  was  visiting  the 
Sioux,  and  while  I  was  gone  some  white  man  came  to  our  village.  He 
saw  the  bear  robe  in  our  lodge.  He  asked  how  much  they  wanted  for 
the  hide,  and  my  bear  was  sold  to  some  white  man.  When  I  came  back 
home  I  missed  my  bear,  and  asked  where  it  was.  My  folks  said,  "We 
sold  it  to  a  white  man."  I  was  sorry,  but  it  was  all  right,  for  we  do 
not  have  any  more  Bear  dances. 


ABSTRACTS. 

i.    THE  WOLF  AND  LUCKY-MAN  CREATE  LAND. 

Wolf  and  Lucky-Man  meet  on  shore  of  big  lake,  where  two  ducks  are  swim- 
ming. Wolf  challenges  Lucky-Man  to  see  who  can  endure  rain  longest.  Lucky- 
Man  wins.  Wolf  sends  Duck  down  to  fetch  dirt  from  bottom  of  lake  Duck 
brings  up  mud,  which  Wolf  throws  in  north  and  forms  into  prairie.  Lucky-Man 
sends  Duck  for  more  mud,  which  he  throws  on  south  side  of  Wolfs  land.  Hilis 
and  mountains  are  formed  and  buffalo  are  on  land  There  is  channel  between 
two  countries  created,  occupied  by  Missouri  River. 

2.    THE  SPIDERS  GIVE  BIRTH  TO  PEOPLE. 

Wolf  and  friend  change  Spider-Man  and  Woman  by  rubbing  them  with  wild 
sage  dipped  in  water  and  teach  them  how  to  lie  together.  Their  progeny  are 
human  beings. 

3.    THE  ORIGIN  OF  THE  ARIKARA. 

Large  people  on  earth  long  ago  destroyed  by  flood,  by  Nesaru.  People  turn 
into  corn  and  are  put  into  cave  with  animals.  Nesaru  turns  ear  of  corn  into 
woman  and  sends  her  to  bring  people  from  earth.  People  and  animals  know 
her.  Badger,  Mole,  and  long-nosed  Mouse  offer  to  help  her  to  take  people  out. 
They  dig  in  turns.  Thunder  opens  earth.  People  go  out  upon  earth,  journey 
west,  leaving  behind  Badgers,  long-nosed  Mice,  Moles,  and  some  people  who  turn 
back  into  earth  and  become  animals.  People  come  to  great  basin,  which  King- 
fisher fills  up  by  striking  bill  into  banks.  Journey  is  continued  until  people 
stopped  by  timber,  which  is  removed  by  Owl.  They  come  to  big  lake.  Loon 
parts  waters.  Mother-Corn  returns  to  heavens.  People  here  make  games,  first 
shinny  and  then  javelins,  to  catch  ring  with.  Winners  kill  those  of  other  side. 
Mother-Corn  returns  to  give  people  rules  to  go  by.  Man  is  selected  as  chief. 
He  instructs  people  as  to  scalping.  Mother-Corn  makes  bundle,  songs,  ritual, 
and  ceremonies.  Man  instructs  medicine-man,  teaches  them  sleight-of-hand, 
and  tells  them  to  make  village.  Mother-Corn  leads  people  to  Republican  River, 
Kansas.  Awaho  people  come  last  and  receive  ceremonies  from  Mother-Corn. 
They  offer  smoke  to  gods.  Dog  comes  to  village  and  complains  that  Mother- 
Corn  has  left  out  Dog  and  Whirlwind.  Dog  has  come  from  Sun,  who  has  given 
it  curative  power.  Whirlwind  is  disease,  and  if  dog  meat  first  offered  as  sacrifice 
gods  will  send  storm  to  drive  away  disease.  Whirlwind  comes  and  Dog  appeases 
gods  and  says  he  will  be  people's  guardian.  Mother^Corn  says  gods  in  heavens 
are  four  world-quarters.  They  will  send  storm  if  smoke  not  given  to  them  first. 
Mother-Corn  is  Cedar-Tree  in  front  of  lodge  and  Stone  ait  right  of  her  is  man 
who  established  office  of  chief.  Nesaru  watches  over  them  and  gives  them  long 
life. 

'79 


l8o  ABSTRACTS. 

4.    ORIGIN  OF  THE  ARIKARA. 

Mother-Corn  is  assisted  by  Badger,  Gopher,  long-nosed  Mouse,  and  Mole  to 
get  people  out  of  ground,  as  in  No.  3.  People  see  where  other  people  helped 
out  of  ground  by  Buffalo.  They  start  on  journey  and  are  stopped  by  obstacles, 
as  in  No.  3,  and  are  helped  by  Kingfisher,  Owl,  and  Loon.  Same  people  stay  be- 
hind as  Worms,  Birds,  Fish,  and  Loons.  [Mother-Corn  offers  smoke  and  sends 
animals  for  offerings  to  gods.]  Prairie-Chicken  kills  wild-cat,  which  repre- 
sents heavens,  and  brings  it  to  Mother-Corn  for  offering.  Three  Stars  in  East 
bring  Mother-Corn  stone  for  pipe  to  form  smoke.  Pipe  is  made  and  filled  with 
native  tobacco.  Prairie-Chicken  takes  pipe  in  succession  to  gods  in  Southeast, 
Southwest,  Northwest,  and  Northeast,  and  to  Nesaru,  all  of  whom  smoke  the 
pipe.  Prairie-Chicken  says  sand  blown  by  wind  made  white  spots  on  its  feathers. 
Smoking  by  Nesaru  is  to  show  consent  to  Mother-Corn  having  people  on  earth 
and  that  gods  are  to  protect  them.  Dog  comes  and  tells  Mother-Corn  that  Whirl- 
wind is  angry  for  being  slighted  in  smoke  ceremony.  Mother-Corn  appeals  to 
Nesaru  and  the  gods  for  assistance.  Woman  says  she  will  protect  the  people, 
and  .turns  into  Cedar-Tree.  Big-Meteoric-Star  falls  from  heavens  by  Cedar- 
Tree  to  assist.  Whirlwind  comes  and  people  all  run  in  all  directions,  and  when 
Whirlwind  strikes  them  it  changes  their  language.  People  who  stand  on  Cedar- 
Tree  and  Rock  are  Ankara.  Wind  strikes  Mother-Corn  and  she  vomits  four 
times,  water  and  ears  of  corn  of  different  color.  Whirlwind  tells  Mother^Corn 
it  has  left  behind  diseases,  but  says  when  they  offer  smoke  to  the  gods  they  are 
to  give  it  smoke  last,  that  it  may  not  come  very  often.  Cedar-Tree  asks  Mother- 
Corn  that  it  may  be  known  as  "Wonderful  Grandmother"  and  be  placed  in  front 
of  the  medicine-lodge.  Big-Meteoric-Star  asks  to  be  known  as  "Wonderful 
Grandfather"  and  sit  by  Wonderful  Grandmother  in  front  of  medicine-lodge. 
Dog  asks,  as  he  brought  the  news,  to  guard  camps  and  villages  and  to  be  offered 
in  ceremonies,  and  his  fat  to  be  used  by  medicine-men.  Mother-Corn  gives  corn 
for  'seeds  that  corn  may  be  offered  to  gods.  People  who  scattered  to  be  their 
enemies — to  the  southwest,  "Sahe;"  to  northeast,  "Pechea;"  to  the  east,  "Wooden- 
Faces  ;"  to  south,  "Witchcraft-People."  Mother-Corn  stays  with  people  until 
she  has  taught  them  bundle  ceremonies.  She  tells  them  to  tie  all  children's 
moccasins  together  on  her  back.  Then  they  are  to  take  her  to  river  and  throw 
her  in.  People  do  not  understand  and  keep  up  singing  in  night.  At  daylight 
they  find  Mother-Corn  has  turned  to  ear  of  corn,  with  buffalo  robe  tied  to  it. 
People  place  children's  moccasins  with  corn  and  throw  them  with  Mother-Corn 
and  robe  into  river.  .Many  years  afterwards  Mother-Corn  returns  and  teaches 
more  bundle  ceremony  songs  and  finally  disappears. 

5.    THE  ORIGIN  OF  THE  ARIKARA. 

Many  people  in  cave  under  ground  with  Corn,  Mother  of  tribe.  Mother- 
Corn  sends  four  birds  to  find  better  world,  but  they  are  unsuccessful.  Long- 
nosed  Mouse,  or  Mole,  Skunk,  and  Badger  work,  and  at  last  Badger  goes  through 
hole,  but  falls  asleep.  Returns  in  morning  and  Mother-Corn  forces  her  way 
through  hole  followed  by  all  people.  They  march  westward.  They  come  to  wide 
water,  thick  forest,  deep  ravine  in  succession,  which  Fish,  Owl,  and  Kingfisher 
help  them  to  cross.  They  see  Buffalo  on  open  prairie  and  are  afraid,  but  Mole, 
Skunk,  and  Badger  make  holes  all  around  animal.  His  blood  sinks  into  ground 


ABSTRACTS.  l8l 

and  becomes  stone,  from  which  pipes  were  made.  Buffalo  butchered  and  flesh 
divided  among  different  sacred  bundles,  with  animal's  joints.  People  again  go 
on  westward  and  fowls,  fishes,  and  animals  separate  from  them  and  give  Mother- 
Corn  power.  Mother-Corn  separates  from  animals. 


6.    THE  ORIGIN  OF  THE  ARIKARA. 

[Man  Bear's-Tail  relates  killing  of  buffalo  cow  by  father,  who  calls  old 
woman  and  keeper  of  bundle,  and  describes  ceremony  of  untying  bundle.  Old 
man  tells  origin  of  bundle  and  of  people.]  Nesaru  makes  giants,  but  being  dis- 
pleased with  them  turns  them  into  stones.  Nesaru  again  makes  people,  small 
and  wonderful.  They  displease  Nesaru,  who  tells  animals  to  hide.  He  is  going 
to  make  water  rise  from  earth.  Animals  give  power  to  Bear  to  take  people  under 
ground,  with  assistance  of  Badger,  Mole,  and  long-nosed  Mouse.  Fox  acts  as 
runner  and  errand  man.  People  live  under  ground  many  years.  Animals  decide 
to  dig  upward  for  land.  Bears,  Badgers,  Moles,  and  long-nosed  Mice  dig  and 
Mole  first  to  get  his  'head  through.  Badger  enlarges  hole.  Fox  goes  through 
and  reports  what  he  sees  outside.  Bear  makes  hole  larger  and  animals  go 
through,  followed  by  people.  Woman,  who  says  she  is  grain  of  corn,  tells  man 
they  are  on  island.  People  taken  under  ground  by  Mice  were  grains  of  corn 
and  now  turned  to  people.  Mouse  leader.  They  cross  water  by  aid  of  woman, 
who  becomes  gar-pike.  Some  fall  into  water  and  become  fish.  People  pick  up 
stones  to  cut  with.  Mouse  leads  people  through  thick  timber.  Some  turn  to 
owls.  Earthquake  forms  deep  chasm,  which  Bear  enables  people  to  cross.  Whirl- 
wind makes  pathway  through  thick  timber.  People  come  to  muddy  water  in 
"Pawnee"  country.  They  find  things  to  wear  and  eat.  First  bow  made.  Long- 
nosed  Mouse,  Bear,  Mole,  Badger,  and  Fox  die,  and  their  skins  with  skulls  are 
wrapped  in  bundles.  They  receive  ceremony  from  Pawnee.  Each  bundle  re- 
ceives different  ritual.  Arikara  dress  ear  of  corn  as  woman  and  throw  it  into 
river.  Many  years  afterwards  strange  woman  comes  into  lodge  where  bundle 
ceremony.  People  take  no  notice  of  her  and  she  goes  to  other  bundle  lodges. 
In  last  old  man  recognizes  her  and  Muddy-River-Country  ceremony  performed. 
Woman  says  that  four  world-quarters  are  her  father,  and  that  she  will  come  to 
them  in  dreams  and  tell  them  about  things  in  bundle.  They  are  to  tie  her  on 
bundle  and  clothe  ear  of  corn.  She  turns  into  ear  of  corn.  They  send  for  other 
old  man  and  tie  ears  of  corn  upon  the  bundles. 


7.    THE  ORIGIN  OF  THE  ARIKARA. 

Arikara  live  under  ground.  Long-nosed  Mouse,  Mole,  Badger,  and  Fox 
agree  to  take  people  to  top  of  earth.  Mole  digs  first.  Arikara  come  out,  Fox 
leading.  Earthquake,  and  other  people  held  fast.  People  journey  west  and  come 
to  chasm  caused  by  earth  shaking,  but  Badger  makes  pathway.  Mother-Corn 
in  heavens  asking  gods  to  let  people  live.  Obstructions  arranged  by  being  known 
as  Sickness.  People  come  to  deep  river  and  Loon  sent  by  gods.  Loon  flies 
across  river  and  back  and  dives.  River  is  open  and  people  cross  over.  Waters 
come  together  again  and  some  people  left  on  other  side.  Mother-Corn  stops  and 
says  Black-Wind  is  angry,  but  Black-Meteoric-Star  will  help  them.  Tells  peo- 


1 82  ABSTRACTS. 

pie  to  get  under  cedar  tree.  Black-Wind  comes  and  takes  many  people.  They 
go  on  and  come  to  Bteep  mountain  bank.  Bear  digs  steps  on  both  sides  and 
people  go  across.  Dog  comes  up  and  says  his  meat  shall  be  offered  to  gods.  His 
father  is  Sun,  who  has  given  him  power. 

8.    THE  ORIGIN  OF  THE  AWAHO-BUNDLE  PEOPLE. 

People  come  out  of  ground,  but  some  are  cut  off  by  earthquake.  Heavens 
hear  crying  and  send  Mother-Corn  to  them.  Badger  digs  through  'earth.  Peo- 
ple come  out  and  walk  westward  until  they  come  to  thick  timber.  Screech-Owl 
flies  through  and  makes  pathway.  Owl  and  Whirlwind  are  enemies.  People 
followed  by  "Cut-Nose,"  an  animal  with  long  horns.  People  run  until  they  come 
to  chasm,  which  Badger  enables  them  to  cross.  They  then  come  to  thick  ice  and 
deep  water,  which  Loon  enables  them  to  cross.  Mother-Corn  teaches  people 
ceremonies  and  ritual's  and  gives  them  things  to  put  in  bundles.  Mother-Corn 
disappears  by  ear  of  corn  wrapped  in  her  robe  under  bundle.  Awaho  last  peo- 
ple .to  come  out  of  ground,  and  where  other  bands  have  camped  they  find  bits 
of  meat  offered  to  gods,  which  they  use  for  food.  They  know  all  ceremonies 
and  'teach  them  to  others.  Nearly  all  are  killed  by  enemies,  but  bundle  hid  under 
bank.  Women  go  for  bundle  and  contents  are  purified.  Sacrifices  of  meat  made 
the  next  day.  Nesaru  made  animals  to  take  kernels  of  corn  under  ground.  They 
were  people  turned  to  corn  by  Nesaru.  This  is  why  animals  brought  them  out 
of  ground  and  why  Mother^Corn  was  sent  by  gods  in  heavens,  who  had  field  of 
corn. 

9.    MOTHER-CORN'S  VISIT  TO  THE  ARIKARA. 

Mother-Corn  tells  Arikara  when  journeying  west  to  dress  her  up  and  put 
her  ;in  river.  W'hen  Arikara  make  permanent  village  upon  Missouri  River  old 
men  think  it  time  to  send  Mother-Corn  down  stream.  She  is  taken  from  bun- 
dle, painted,  and  dressed.  After  reciting  rituals,  Mother-Corn,  with  children's 
moccasins  tied  about  her  waist,  is  thrown  by  priests  into  river,  her  head  up 
stream.  Many  years  afterwards  woman  comes  to  village  and  is  recognized  by 
man  as  Mother-Corn.  -She  teaches  them  ceremonies  and  songs  and  that  night 
disappears. 

10.    MOTHER-CORN'S  VISIT  TO  THE  ARIKARA. 

In  olden  times,  old  man  made  offerings  to  gods  and  Mother-Corn.  Mother- 
Corn  is  pleased  to  have  smoke  with  people  and  starts  from  east  to  visit  them. 
She  goes  into  medicine-lodge.  She  stays  many  days  and  teaches  them  many 
lessons,  but  people  are  hungry  for  meat.  Mother-Corn  asks  woman  to  make 
moccasins  for  her.  She  puts  on  moccasins  and  they  wear  out  when  she  walks 
slowly  twenty  steps.  This  takes  place  four  times,  but  fourth  pair  brings  her  back 
to  altar.  Her  walk  means  that  she  has  walked  long  way  off  in  west,  and  way 
very  hard.  She  tells  people  she  has  seen  buffalo  and  that  they  will  be  seen  in 
four  days.  In  morning  of  fourth  day  they  kill  many  buffalo,  but  while  they  are 
away,  enemies  attack  village  and  Mother-Corn  is  killed.  They  bury  her  and 
from  place  where  she  is  laid,  grass,  etc.,  springs  up. 


ABSTRACTS.  183 

ii.    HOW  THE  PEOPLE  ESCAPED  THE  BUFFALO. 

When  people  came  out  through  ground  they  were  led  by  woman,  "Mother." 
Among  them  were  all  kinds  of  animals  except  buffalo.  Monster  with  horns  like 
buffalo  comes  out  of  lake.  They  call  him  "Cut-Nose."  As  it  comes  along,  buffalo 
come  from  under  him.  Buffalo  catch  up  with  people  and  kill  some  of  them. 
People  make  canyons  behind,  which  buffalo  can  not  cross.  Whirlwind  comes. 
Mother  tells  people  to  give  presents  and  smoke  to  it.  Whirlwind  scatters  some 
of  people.  Buffalo  with  Cut-Nose  come  behind  and  people  come  to  big  timber. 
Owl  and  Badger  try  to  make  path  through  timber,  but  fail.  Coyote  and  Dog 
come  and  open  way  through.  Buffalo  and  Cut-Nose  come  again  and  kill  peo- 
ple. They  come  to  deep  water.  Dogs  fail  to  make  pathway,  but  Loons  make 
opening  through  waters.  They  come  to  canyon  and  Badger  makes  banks  fall, 
after  Kingfisher  and  Mole  have  failed.  They  cross  and  make  village  near  can- 
yon. Mother  holds  ceremonies  for  different  bundles.  Awaho-bundle  people  come 
last,  and  they  receive  all  ceremonies.  Awaho  had  been  left  behind  when  people 
came  out  of  ground,  and  they  pick  up  meat  offerings  to  gods  left  behind. 

12.    WHY  THE  BUFFALO  NO  LONGER  EAT  PEOPLE. 

Young  man  goes  to  village  at  night  and  finds  people  are  Buffalo.  They  are 
talking  about  killing  people.  He  finds  (human  head  and  meat.  Hears  people  are 
to  be  got  out  of  ground  and  killed.  Near  by  sees  hole  cut  in  side  of  hill  where 
bulls  circle  around  and  drive  people  into  cut.  He  sees  people  running  to  cut 
from  out  of  ground.  He  goes  among  hills.  Strange  man  gives  him  bow  and 
arrows  and  tells  him  to  take  young  man  with  bows  and  arrows  to  kill  and  scat- 
ter Buffalo.  They  go  to  place  and  attack  Buffalo  and  kill  and  scatter  them,  so 
that  they  become  buffalo  and  never  eat  people  any  more. 

13-    WHY  THE  BUFFALO  NO  LONGER  EAT  PEOPLE. 

People  hungry  and  chief  priest  opens  bundle  and  offers  gifts  to  gods  for 
them  to  send  buffalo.  Buffalo  come  three  days  after  ceremony  and  old  priest 
tells  story.  Buffalo  are  human,  but  have  horns.  When  they  want  meat  they 
recite  ritual.  When  hollow  tree  is  struck  with  pole  four  times  people  led  by 
Cut-Nose  come  out  and  are  killed,  except  Cut-Nose,  who  re-enters  tree.  Boy 
chased  by  Buffalo  cow.  He  sees  fine-looking  woman  wearing  white  buffalo  robe. 
She  goes  west  and  boy  follows.  He  finds  woman  at  tipi.  Woman  says  she  has 
selected  him  to  turn  her  people  into  real  buffalo,  so  as  not  to  eat  his  people. 
They  go  through  four  circles  of  Buffalo-bulls  stationed  as  sentinels  and  enter 
tipi,  where  woman's  father  lives.  'She  covers  young  man  with  her  robe.  Buffalo 
are  human,  but  have  horns  and  tails.  They  cook  and  eat  human  meat.  Girl 
shows  him  arbors  with  human  bodies,  and  hollow  cottonwood  tree,  with  long 
stick,  and  tells  him  its  use.  Takes  him  to  timber,  where  during  three  days  he 
makes  bows  and  arrows.  Next  morning  they  place  bows  and  arrows  at  foot  of 
tree.  Woman  tells  young  man  what  to  do  and  they  hide.  When  Buffalo  come 
towards  tree,  young  man  jumps  out.  Cut-Nose  comes  out,  and  then  people. 
Young  man  gives  men  bows  and  arrows  and  tells  them  to  shoot  and  kill  Buffalo. 
Buffalo  run  towards  village,  chased  by  people,  and  they  finally  become  buffalo. 
Ydung  man  and  Buffalo  woman  take  bundle  from  tipi.  They  marry  and  teach 
people  songs  and  ceremony  of  bundle.  People  become  part  of  Arikara. 


184  ABSTRACTS. 

14.    THE  GIRL  WHO  MARRIED  A  STAR. 

Girl  says  she  likes  red  star  and  would  marry  him  if  on  earth.  In  morning 
girl  sees  Porcupine  and  climbs  after  it  in  cottonwood  tree.  Tree  grows  higher 
and  girl  reaches  another  world.  Porcupine  turns  into  man  and  says  he  is  Star. 
She  stays  with  him,  but  cries  every  night.  She  gives  birth  to  male  child,  who 
has  star  on  forehead.  Son  wants  wild  turnips  and  man  tells  her  not  to  dig  for 
them  in  valleys.  She  digs  in  valley  and  stick  runs  through  earth.  She  looks 
down  and  sees  she  is  far  away  from  her  people.  Woman  tells  her  to  get  from 
husband  sinews  of  whole  buffalo  and  she  will  make  sinew  string  to  reach  ground 
below.  Girl  gets  sinew  from  husband,  who  forgets  two  sinews  in  shoulder.  Old 
woman  makes  string  and  girl  also  makes  long  sinew  string.  They  go  to  valley 
and  girl  takes  child  on  back  under  robe,  slips  down  string  fastened  to  stick  across 
hole.  She  reaches  height  of  highest  tree  from  ground.  Husband  sees  her  hang- 
ing and  kills  her  with  stone.  Boy  slips  out  of  robe  and  falls  on  ground,  but  is 
not  hurt.  Boy  nurses  at  dead  mother's  breast.  He  goes  to  cornfield.  Old 
woman  catches  him  and  takes  him  home  as  grandson.  Grandmother  scatters 
corn  in  lodge  for  blackbirds  and  places  mush  behind  curtain.  Boy  calls  black- 
birds and  kills  them  all  with  club.  Grandmother  brings  them  to  life  again  and 
tells  them  to  fly  all  over  the  world.  She  tells  boy  to  throw  wood  into  pond  and 
next  morning  finds  black  bow  and  four  black  arrows.  Boy  sees  big  serpent  be- 
hind curtain  and  kills  it  with  bow  and  arrow  and  serpent  slips  into  pond.  Ser- 
pent is  grandmother's  husband.  Next  day  old  woman  tells  boy  not  to  go  to 
dangerous  place.  He  goes  and  sees  mountain-lion,  which  obeys  him.  He  leads 
lion  to  old  woman's  lodge.  The  same  occurs  with  a  cinnamon  bear.  Boy  sees 
four  wonderful  men  killing  buffalo.  They  frighten  him  with  foetus  of  calf.  He 
climbs  tree  and  they  place  foetus  in  fork.  They  offer  to  take  calf  down  if  he 
will  give  grandmother  to  them.  He  returns  and  tells  her  he  is  satisfied,  but  says 
they  would  have  to  give  him  something  in  return.  They  promise  him  bow  and 
arrows  and  old  woman  tells  him  to  take  middle  bow  of  five  leaning  against  wall 
of  lodge.  Men  go  to  grandmother's  lodge  and  stay  with  her.  Old  woman  sends 
boy  with  flute  to  play  around  men's  'lodge.  Men  all  scared  and  close  up  lodge 
with  earth.  They  die  of  hunger.  Boy  .goes  to  den  of  snakes.  Snakes  give  him 
long  gut  to  eat,  but  it  is  snake,  and  he  twists  its  head  off.  Snakes  go  into  ground 
and  try  to  get  into  boy's  rectum,  but  hit  rock  on  which  he  sits.  They  tell  stories. 
Snakes  all  go  to  sleep  on  long  circular  stick  around  den.  Boy  with  flint  knife 
cuts  heads  on  stick,  but  last  one  wakes  up  and  disappears  in  hole.  When  boy 
sleeps  he  places  arrows  so  that  they  can  fall  on  him  when  Snake  approaches  him. 
Boy  is  very  sleepy  and  arrows  cannot  awaken  him.  Snake  goes  into  his  mouth 
and  nestles  in  his  skull,  w'here  it  remains  until  boy  becomes  skeleton.  Boy's 
father  sends  storm  and  skull  is  filled  with  water,  but  this  does  not  drive  out 
Snake.  Father  gets  Sun  to  move  nearer  earth  and  heats  skull  until  water  boils, 
and  Snake  crawls  out.  Boy  catches  Snake  by  neck,  hits  its  snout  with  stone,  and 
rubs  its  teeth  upon  rock.  Be  lets  it  go  on  promise  not  to  bother  people  after. 
Boy  returns  to  grandmother  and  tells  her  country  is  free  from  wild  animals.  She 
disappears,  and  boy  goes  to  village  and  tells  his  story.  He  dies  after  clearing 
country  of  all  wild  animals. 


ABSTRACTS.  jge 

15-    THE  GIRL  WHO  MARRIED  A  STAR. 

Girl  taken  up  to  heavens  by  star  digs  turnip  and  sees  people  on  earth  Old 
woman  makes  smew  rope  and  lets  her  and  child  down  through  hole  but  rope 
too  short.  Husband  kills  her  with  stone,  but  boy  safe.  He  goes  to  cornfield 
and  is  caught  by  old  woman,  who  takes  him  home.  He  shoots  huge  serpent  be- 
hind curtain,  who  was  woman's  husband.  She  plans  for  bear  to  kill  him,  but 
he  captures  bear.  Boy  finds  tipi  with  four  strong  .men  playing  dice  game. '  He 
shoots  through  hole  and  cleans  man's  nose  with  arrow.  He  goes  with  them  to 
hunt  and  they  annoy  him  with  elk's  foetus.  He  climbs  tree  and  men  remove 
foetus  from^  tree  only  on  his  promising  them  his  grandmother.  She  goes  with 
him  to  men's  tipi  and  they  teach  boy  ceremony  of  catching  eagles  and  of  hunt- 
ing. Boy  meets  camp  of  Snakes,  all  of  whom  but  one  he  kills,  as  in  No.  14. 
Surviving  Snake  enters  anus  while  he  sleeps  and  gets  into  head,  from  which  it 
is  driven  by  water  boiling.  Boy  seizes  it  and  knocks  its  head  on  flat  rock.  Boy 
afraid  of  foetus  because  cluster  .of  stars  to  which  boy's  father  belonged  did  not 
come  up  at  that  time  with  rest ;  so  father  not  present  to  help  him. 

16.    NO-TONGUE  AND  THE  SUN  AND  THE  MOON. 

Young  man  goes  upon  high  hill  to  mourn.  Little  bird  takes  him  to  another 
place.  Man,  painted  red,  comes  and  says  he  is  going  to  be  his  son  and  asks  for 
his  tongue.  Young  man  cuts  off  his  tongue  and  gives  it  to  man  and  then  falls 
dead.  Moon  sees  him  and  goes  and  touches  his  feet.  Young  man  sits  up  and 
Moon  tells  him  man  to  whom  he  had  given  tongue  is  Sun.  Moon  makes  him  his 
own  son  and  warns  him  that  when  Sun  offers  him  choice  of  weapons  he  is  to 
take  old  ones.  Sun  takes  him  to  sky  in  morning  and  cries  because  No-Tongue 
takes  best  things,  as  these  give  boy  life.  Sun  asks  No-Tongue  to  send  him  white 
buffalo  robe.  Moon  tells  him  to  get  dark  brown  robe  for  Sun  and  powder  it 
with  white  clay.  Sun  hangs  up  robe  and  wind  shakes  all  white  clay  out  of  it. 
Sun  tells  Moon  his  Little-Sun  is  going  to  kill  No-Tongue.  Moon  warns  No- 
Tongue  and  advises  him  what  to  do.  No-Tongue  goes  with  party  on  war-path 
and  Sun  plans  for  Little-Sun  to  kill  him.  Little-Sun  with  enemy  and  in  morn- 
ing asks  No-Tongile  to  shake  hands  with  him.  No-Tongue  goes  and  kills  Little- 
Sun  and  his  people  defeat  enemy.  Sun  sends  son  Big-Sun  to  kill  No-Tongue, 
but  is  killed  himself.  Sun  becomes  Buffalo  to  kill  No-Tongue,  but  falls  into 
mud  hole.  No-Tongue  makes  fire  on  his  back  and  Buffalo  burns  up.  Sun  tells 
Moon  he  will  scalp  No-Tongue.  Moon  tells  No-Tongue  to  put  false  scalp  over 
head  with  dog's  blood  inside.  Sun  comes  and  takes  scalp.  Seeing  that  No- 
Tongue  is  not  really  scalped,  Sun  leaves  him  alone.  When  old  and  blind  No- 
Tongue  goes  to  top  of  hill  and  makes  circle  of  red  sticks  for  Sun  and  circle  of 
white  sticks  for  Moon.  Sun  and  Moon  come  and  Sun  takes  old  man  to  his  home. 

17.    HOW  BURNT-HANDS  BECAME  A  CHIEF. 

Poor  boy,  Burnt-Hands,  lives  with  grandmother  outside  of  village.     Last- 
Child,    daughter   of   chief,   brings   them    food.     Burnt-Hands    follows   trail   of 
wounded  elk  and  finds  it  dead.     Chiefs  Red-Bear  and  Black-Bear  come. 
Bear  shoots  boy  and  drops  him  into  air-hole  in  ice.     White-Bear's  cub  takes 


1 86  ABSTRACTS. 

boy  ito  father.  Father  pities  and  adopts  him  as  son  and  teaches  him  Bear  cere- 
mony. Burnt-Hands  receives  bundle  of  medicine  and  goes  home.  Notice  given 
for  buffalo  hunt  and  that  Red-Bear  wants  hide  of  white  buffalo.  Burnt-Hands 
goes  with  young  men  to  chase.  He  gets  white  buffalo  robe,  as  Red-Bear  afraid 
of  him.  When  he  reaches  camp  he  eats  meat  prepared  for  Red-Bear.  Burnt- 
Hands  takes  white  buffalo  hide  to  grandmother,  who  gives  it  to  Last-Child.  Elk 
chase  is  made  to  get  teeth  for  Red-Bear.  Burnt-Hands  promises  grandmother 
elk-tooth  dress  and  tells  her  in  case  of  trouble  to  flee  to  timber.  Burnt-Hands 
goes  to  chase  and  collects  .many  elk  teeth  and  so  does  Red-Bear.  They  meet 
at  last  elk.  Burnt-Hands  strikes  Red-Bear  on  head  with  war-club  and  drags 
him  to  air-hole.  Burnt-Hands  finds  grandmother  and  they  perform  Bear  cere- 
mony. They  turn  into  Bears  and  attack  warriors,  killing  many.  Others  send 
peace-pipe  by  Last-Child  and  it  is  accepted.  Burnt-Hands  makes  grandmother 
thirty-eight  years  old  and  himself  twenty-two,  and  marries  Last-Child.  Burnt- 
Hands  becomes  chief  and  has  Bilaek-Bear  as  slave. 


18.    HOW   BURNT-HANDS   BECAME   A  CHIEF. 

Poor  boy  goes  on  war-path  with  warriors.  Grandmother  says  he  is  not  to 
tell  coyote  stories  and  gives  him  round  burnt  clay  ball  that  has  handle.  When 
hungry  he  is  to  put  kernels  of  corn  on  ball  and  roast  them.  Boy  asked  to  tell 
coyote  stories,  but  refuses.  He  roasts  corn  upon  clay  ball  and  then  tells  stories. 
Enemy  comes  and  men  are  scared.  When  boy  has  finished  eating  corn  he  at- 
tacks enemy  with  clay  ball,  which  is  war-club,  and  kills  many.  Enemy  run 
away.  BurntnHands  made  chief  and  given  good  tipi  and  wife. 


19.    HOW  BURNT-HANDS  BECAME  A  CHIEF. 

Poor  boy  tells  grandmother  to  make  him  'bow  and  arrows  that  he  may  join 
buffalo  hunt.  He  says  he  will  bring  back  some  tongues  and  hearts.  Boy  sings 
about  being  selected  to  stand  in  front  and  make  motions  to  direct  hunters,  and 
he  is  selected.  He  kills  buffalo  and  turning  back  pulls  out  buffalo  beards  and 
bunch  of  hair  from  shoulder.  His  robe  is  taken  and  he  sings  about  snowstorm 
coming.  He  goes  to  grandmother  and  throws  hairs  on  ground  and  several 
tongues  and  hearts  appear.  Blizzard  kills  many  men  who  had  made  fun  of 
young  man.  On  next  buffalo  chase  he  again  stands  in  front  and  is  first  to  kill 
buffalo.  He  takes  hair  as  before  and  it  becomes  tongues  and  hearts.  People 
find  out  boy  is  wonderful,  and  give  him  pony.  He  marries  chief's  daughter,  and 
becomes  great  warrior  and  chief. 


20.    THE  TWO  BOYS  AND  THE  WATER-SERPENT. 

Two  boys  are  accused  of  eating  up  pots  of  corn.  They  watch  at  night  near 
inclosure  surrounding  village  and  see  long  serpent  come  and  stick  its  head  into 
smoke-hole  of  lodges.  Next  day  they  make  many  arrows  and  at  night  when 
serpent  has  its  head  in  lodge  they  shoot  at  it.  Serpent  goes  to  river,  water  of 
which  roars  and  rises,  and  serpent  is  found  dead  when  river  goes  down. 


ABSTRACTS.  1 87 

21.    THE  BOY  WHO  BEFRIENDED  THE  THUNDERBIRDS   AND  THE 

SERPENT. 

Boy  gifted  with  powers  by  four-world-quarter  gods  kills  so  many  antelope 
he  is  called  Antelope^Carrier.  Wood-Rats  have  given  him  bow  and  four  differ- 
ently colored  arrows.  He  wanders  from  home,  and  while  asleep  two  Thunder- 
birds  carry  him  up  high  mountain.  He  finds  nest  with  four  young  Thunderbirds. 
Mother  Thunderbird  comes  and  tells  him  of  serpent  with  two  heads  that  lives 
in  lake  and  eats  her  young.  She  promises  him  lightning  and  control  of  all  birds 
if  he  will  help  to  kill  monster.  He  promises  and  Thunderbird,  after  telling  him 
when  serpent  would  come  out  of  lake,  flies  away.  Fog  rises  from  lake  one  day 
and  boy  sees  monster  with  two  heads  crawling  out  of  lake.  Storm  comes  from 
west  and  Thunderbirds  return,  making  lightning,  which  strikes  serpent.  Light- 
ning throws  it  back,  but  it  again  crawls  up.  Monster  opens  its  mouth  to  swal- 
low boy.  He  shoots  black  arrow  into  its  mouth.  Monster  falls  and  bursts  open. 
Other  head  comes  and  boy  shoots  red  arrow  into  its  mouth  and  head  broken  in 
pieces.  Thunderbirds  come  with  all  kinds  of  birds,  which  feast  upon  serpent. 
They  give  boy  power  as  objects  which  he  swallows.  Boy  chief  of  all  birds  and 
kills  all  bad  animals.  Two  boys,  joined  together  with  rawhide,  go  to  shoot  birds. 
One  shoots  at  white  object,  like  mushroom,  moving  up  and  down  and  strong 
wind  carries  them  far  away  to  an  island.  They  go  west  and  come  to  lodge  of 
old  woman.  She  makes  cakes,  four  for  the  great  serpent,  who  will  carry  them 
across  by  water.  Serpent  comes  and  carries  them  across,  stopping  each  day 
when  hungry.  They  give  it  cake  and  soft-shell  turtle  (lice)  from  its  head.  Wild 
boy  jumps  before  they  come  to  land  and  is  swallowed  by  serpent.  Other  boy 
asks  serpent  to  open  its  mouth  wide  and  he  drags  swallowed  boy  out.  Boys 
travel  to  Missouri  River  bottom.  They  put  log  of  wood  on  fire  and  it  is  ser- 
pent. Foolish  boy  eats  chunk  of  meat  and  he  gradually  turns  to  serpent.  Other 
boy  takes  him  to  Missouri  River  and  turns  him  loose  there.  Antelope-Carrier 
hears  of  serpent  and  hunts  him  with  all  his  birds.  Serpent  uses  his  power  and 
carries  him  into  his  den.  Antelope-Carrier  is  made  to  vomit  up  all  his  power, 
except  lightning  in  his  eyes.  Serpent  remains  in  river  and  gives  its  powers  to 
people,  and  songs  and  medicine-men's  ceremony. 

22.    THE  BOY  WHO  TURNED  INTO  A  SNAKE. 

Idiot  boy  and  son  of  chief  go  on  war-path.  They  have  to  return  through 
want  of  food,  and  come  to  water-serpent.  It  is  so  big  they  can  not  get  around 
it,  and  idiot  proposes  to  burn  it.  Serpent  burns  in  two.  Idiot  eats  of  serpent 
meat  and  his  body  gradually  becomes  colored  red  and  blue.  By  fourth  day  his 
legs  are  grown  together  and  become  snake's  tail.  Other  boy  carries  him  to  lake, 
where  fishes  object  to  him,  and  finally  they  come  to  the  Missouri  River.'  He 
rests  in  middle  of  river  and  people  by  giving  him  presents  cross  over  without 
danger  of  drowning. 

23.    THE  BOY  WHO  RECEIVED  THE  MOUSE  POWER. 

Young  man  stays  behind  when  people  go  hunting.  He  goes  through  village 
and  hears  crying.  He  goes  to  lodge  and  sees  woman  wrapped  in  buffalo  robe, 
who  tells  him  people  have  taken  her  children.  She  says  they  are  in  sacred 


1 88  ABSTRACTS. 

bundle  robe,  and  asks  him  to  go  and  bring  'her  children  back.  He  does  so  and 
gives  nest  with  children  to  woman.  She  tells  him  to  return  at  night  and  then 
becomes  mouse.  Young  man  goes  to  lodge  at  night  and  finds  woman  there. 
Rats  come  in  human  form  and  priest  gives  him  war-club  and  power  to  become 
mouse  at  any  time,  and  little  box  of  medicine.  Woman  tells  him  he  is  now  her 
son  .and  says  they  are  not  to  kill  mice  as  they  are  his  relatives.  Young  man 
becomes  great  warrior.  In  enemy's  camp  he  turns  into  mouse  and  drives  ponies 
out  of  camp  after  cutting  ropes.  He  becomes  so  bold  that  people  become  afraid 
of  him,  but  finally  he  and  young  man  who  has  power  of  Bear  fight  and  kill  one 
another. 

24.    THE  BOY  AND  THE  YOUNG  HAWKS. 

Small  boy  discovers  hawk's  nest  with  four  eggs.  Eggs  are  hatched  and 
boy  feeds  birds  with  insects.  Boy  goes  to  take  birds  home  when  he  sees  man 
who  calls  birds  his  sons  and  says  he  will  be  rewarded  for  taking  care  of  them. 
Boy  takes  feathers  from  young  birds  to  put  on  his  arrows.  He  becomes  good 
hunter  and  on  war-path  fights  where  the  arrows  are  thickest.  He  becomes 
known  as  brave,  but  finally  does  wrong  among  his  people.  Many  try  to  kill 
him,  but  always  forget,  until  one  man  capable  of  killing  him  does  so. 

25.    THE  END  OF  THE  ELK  POWER. 

Four  strong  young  men,  of  whom  only  oldest  is  married,  go  to  trap  eagles, 
leaving  woman  and  child  at  home.  On  their  return  woman  is  missing.  Eldest 
unmarried  brother  is  filled  with  pity  for  child  and  goes  to  cry  near  timber, 
where  is  old  skull  of  buck  elk.  On  second  night  voice  tells  him  woman  and 
three  others  captured  by  Bear  and  that  he  has  received  Elk  power.  He  is  to  go 
again  and  receive  instructions.  Pretty- Voice  goes  again  and  learns  ceremony 
of  Elks.  He  is  to  blow  whistle  and  all  females  will  come  to  him.  He  goes 
near  Bear's  home  and  whistles  four  times.  Women  run  out  of  den  and  they 
go  away  with  Pretty- Voice.  Bear  follows  and  he  orders  party  to  stop.  Pretty- 
Voice  shoots  arrows  ,at  Bear  without  effect.  He  then  throws  himself  on  ground 
and  becomes  Elk.  Elk  and  Bear  fight,  and  Bear  admits  his  defeat.  Elk  again 
becomes  man  and  Pretty- Voice  wins  great  honor  by  capture  of  women.  He 
causes  ill-feeling  by  using  his  magic  whistle  to  attract  girls  and  then  married 
women.  Men  shoot  at  him,  but  nothing  can  harm  him.  Sioux  attack  village,  but 
they  can  do  nothing  while  Pretty- Voice  is  living.  Men  come  on  friendly  visit 
and  Pretty- Voice  secures  Sioux  girl  by  his  ceremony.  She  gets  to  know  secret 
of  his  power  and  then  runs  away.  She  obtains  necessary  things  and  then  starts 
at  head  of  war-party  to  kill  Pretty-Voice.  Inhabitants  of  village  are  defeated 
and  Pretty- Voice  finally  falls.  His  mother  wishes  to  collect  his  flesh,  as  he  had 
told  her,  but  men  will  not  let  her.  They  make  big  fire  and  destroy  his  body. 
White  fog  seen  to  arise  from  place  for  many  days  after. 

26.    THE  ELK  RESCUES  A  WOMAN  FROM  THE  BEAR. 

Poor  young  man  and  chief's  daughter  run  away  together.  They  live  alone 
and  man  kills  deer  and  elk.  He  goes  to  catch  eagles  and  while  away  Bear 
comes  and  takes  wife  away.  Elk  tells  man  and  teaches  him  how  to  transform 


ABSTRACTS.  189 

himself  into  Elk.  Gives  him  whistle  to  attract  female  elk.  Bear  leaves  den 
and  man  blows  whistle.  Wife  and  other  women  rush  out  to  him.  Bear  comes 
and  attacks  Elk,  which  puts  its  head  down  and  sticks  horns  into  body  Man 
shoots  and  kills  Bear.  Man  takes  his  wife  and  Elk  other  women,  who  become 

27.    THE  BOY  AND  THE  ELK. 

Young  man  goes  to  place  where  animal  skull  near  lake  to  cry  because  no 
girl  will  marry  him.  He  hears  flute  and  Elk  comes.  Elk  tells  boy  to  take  teeth 
from  skull  and  gives  him  flute  which  will  attract  girls  to  him.  He  goes  home, 
tries  flute,  and  girls  come.  After  he  is  married,  women  also  come  and  men  kill 
him.  One  of  his  relatives  takes  teeth  and  flute.  Boy  is  left  unburied  and  sev- 
eral days  afterwards  he  goes  to  mother's  tipi.  He  sends  mother  to  society  of 
Young-Dogs  for  tobacco.  Men  afraid  of  him.  Boy  goes  away  followed  by 
relatives.  They  go  into  river  and  all  turn  into  animals.  Young  man  who  had 
flute  and  elk  teeth  does  not  go  and  is  the  only  one  who  lives. 

28.    THE  COYOTE,  THE  GIRL,  AND  THE  MAGIC  WINDPIPE. 

Beautiful  girl  lives  alone  in  timber.  Has  plenty  of  buffalo  meat  and  some 
wonderful  bundles.  Coyote  becomes  her  errand  man.  When  out  of  meat  girl 
tells  Coyote  to  cover  his  head  up  as  her  brothers  are  coming.  Girl  waves 
buffalo  windpipe  over  smoke  and  dust  in  it  turns  to  her  seven  brothers.  They 
take  bows  and  arrows  and  girl  goes  on  to  lodge,  yells  and  waves  towards  west 
and  south.  Buffalo  come  and  brothers  kill  them.  They  return  to  lodge  and 
girl  puts  them  again  into  windpipe  as  dust.  Coyote  sees  performance  and  de- 
cides to  steal  windpipe.  Coyote  goes  away  with  windpipe,  and  while  he  sleeps 
girl  has  brothers  bring  him  back  again.  This  occurs  three  times.  Fourth  time 
girl  lets  Coyote  carry  thing  off.  He  goes  up  hill  near  village  and  howls  for 
people  to  come  and  kick  with  him.  Several  young  men  go  and  Coyote  turns 
windpipe  upside  down,  but,  instead  of  dust  and  boys,  swarm  of  bumblebees  come 
out.  Young  men  run  into  timber,  bees  go  into  hollow  tree,  and  Coyote  goes 
away  as  coyote. 

29.    THE  BUFFALO-WIPE  AND  THE  JAVELIN  GAME. 

Young  man  out  hunting  dreams  of  two  buffalo  bulls  turning  into  sticks  and 
of  buffalo  cow  turning  into  ring.  In  morning  he  sees  cow  and  lies  with  her. 
Finds  ring  in  grass  and  wears  it  on  his  wrist.  He  makes  sticks  and  plays  game 
with  young  men,  winning  many  things.  Goes  hunting  and  sees  old  woman,  who 
induces  him  to  carry  her  across  river  on  his  back.  He  can  not  throw  her  off  and 
he  goes  home  with  her  fast  to  his  back.  Medicine-men  are  sent  for,  but  they 
can  do  nothing.  Poor  boy  puts  on  old  robe  and  goes  to  young  man's  lodge 
with  bow  and  four  arrows  of  different  colors.  He  shoots  black  arrow  and 
splits  woman  in  two.  With  red  arrow  he  takes  her  off  boy.  The  other  arrows 
he  places  on  boy's  back  to  remove  sore  place.  Old  woman  is  then  burned. 
Next  day  crying  and  voice  are  heard  near  where  woman  burned.  Young  man 
finds  ring  has  gone.  White  tipi  with  woman  and  child  inside  appears  where 
others  were.  Young  man  goes  to  see  it  and  woman  with  new  buffalo  robe 
passes  by  him,  having  child.  Young  man  makes  bundle  of  eagle  feathers  and 


IQO  ABSTRACTS. 

follows  #hem.  They  become  buffalo.  Calf  communicates  °witih  father,  and 
woman  finally  becomes  reconciled  to  him.  They  come  to  hill  on  which  Buffalo 
bull,  boy's  grandfather,  is  waiting  for  them.  Man  puts  two  eagle  feathers  on 
his  horns.  He  sends  them  on  to  next  hill  and  at  last  they  come  to  hill  with 
four  Buffalo  bulls,  chiefs  of  Buffalo  camp.  Man  puts  feathers  on  their  heads. 
They  are  sent  into  village  and  Buffalo  become  mad  .because  man  has  not 
feathers  enough  to  go  around.  Man  made  to  sit  on  hill  until  they  decide 
what  to  do  with  him.  He  sticks  flint  knife  into  ground  and  asks  gods  to  form 
stone  .around  where  he  sits.  Buffalo  devise  various  ways  for  killing  him,  but 
do  not  succeed  in  doing  so.  They  decide  to  send  man  with  Buffalo  cow  and  calf 
to  Indian  village  for  presents.  Buffalo  bull  turns  man  into  Buffalo.  Buffalo 
follow  them.  Man  finds  village  and  tells  errand.  People  bring  eagle  feathers 
and  native  tobacco,  which  man  takes  to  Buffalo.  Buffalo  willing  to  be  slaugh- 
tered and  man  tells  chiefs.  Four  times  people  go  and  kill  Buffalo.  Leader  of 
Buffalo  gives  man  sticks  to  play  with.  Sticks  and  ring  different  kinds  of  people. 
Man  lives  long  life.  Buffalo  calf  starts  Buffalo  ceremony  among  people. 

30.    THE  ORIGIN  OF  THE  WOLF  DANCE. 

Young  man,  son  of  chief,  refuses  ,to  marry  and  seven  girls  plan  to  put  him 
into  hole.  They  spread  weeds  over  hole  and  young  man  falls  in.  Girls  promise 
to  take  him  out  if  he  does  certain  things,  but  finally  they  leave  him.  He  cries 
and  gray  Wolf  hears.  Wolf  says  he  will  help  him,  and  while  he  is  gone  Bear 
comes.  Wolf  returns  and  they  quarrel  about  boy,  but  finally  agree  that  who- 
ever digs  through  to  boy  first  shall  claim  him.  Wolf  gets  to  boy  first,  but  Bear 
says  he  shall  'be  'his  son.  Wolf  takes  boy  among  Wolves  and  he  comes  to  act 
like  wolf.  Afterward  Buffalo  hunters  see  him,  but  they  cannot  catch  him.  They 
make  trap  and  place  buffalo  meat  inside  inclosure.  Wolves  are  run  into  trap 
and  four  strong  men  with  rawhide  leggings  are  put  in.  Other  Wolves  are  let  out, 
but  Wolf-man  caught.  They  tie  him,  put  him  into  sweat-lodge,  and  make  him 
vomit.  Wolf-man  recovers  and  has  tipi  made.  Seven  girls  who  had  put  boy 
into  hole  are  invited.  Man  goes  and  calls  for  Wolves  and  Bears.  They  come, 
and  he  places  them  about  tipi.  He  tells  girls,  -who  try  to  escape,  but  Wolves  eat 
them.  Father  tells  people  boy's  story  and  girls'  relatives  do  not  offer  to  save 
them.  Young  man  finally  becomes  chief.  He  starts  Wolf  dance. 

31.    MEDICINE  DANCE  OF  THE  BEAVER,   TURTLE,   AND   WITCH- 
WOMAN. 

Animals  meet  for  sleight-of-hand  performances.  Only  Beaver,  soft-shell 
Turtle,  and  Witch-Woman  are  to  perform.  Beaver  gnaws  nearly  through  three  of 
lodge  posts  and  people  ask  him  to  stop,  as  they  think  lodge  will  fall.  Turtle 
sticks  knife  near  left  collar  bone  and  water  pours  out  all  over  lodge.  People 
are  afraid  and  Turtle  takes  all  water  back  again.  Witch- Woman  plays  with 
gun,  but  calls  for  help  and  gives  birth  to  child,  who  is  to  be  great  medicine-man. 

32.    THE  VILLAGE-BOY  AND  THE  WOLF  POWER. 

Four  girls  are  made  fun  of  for  dancing  with  their  brother.  "Village-Boy" 
has  never  gone  on  war-path.  Boy  goes  to  graveyard  to  mourn.  Wolf  conies  and 
asks  why  he  is  crying.  Wolf  tells  boy  to  join  next  war-party  and  he  will  lead 


ABSTRACTS.  19! 

him  to  enemy's  camp.  War-party  starts  and  Village-Boy  follows  in  three  days. 
Wolf  has  taught  him  secret  powers  and  when  he  comes  to  ravine  he  rolls  on  the 
ground  and  becomes  wolf.  He  barks  and  friend  brings  him  burnt  bones,  which 
he  gnaws.  Next  day  he  tells  friend  enemy's  camp  is  near.  He  drives  in  ponies. 
When  enemy  is  attacked  Village-Boy  is  in  lead  and  takes  scalp.  He  gives  scalp 
to  leader  and  returns  ahead  of  war-party,  but  says  nothing.  Leader  gives  all 
credit  to  Village-Boy.  Scalp  dance  held.  Young  man's  sisters  dance  without 
fear  of  ridicule.  He  goes  east  with  warriors  and  takes  head  of  medicine-man  of 
Dumb  People.  Head  dries  and  is  used  for  medicine  purposes.  Now  about  size 
of  hen's  egg. 

33-    THE  RABBIT  BOY. 

Young  man  who  has  not  been  on  war-path  mourns  on  graveyard  hill.  Re- 
mains there  several  days  in  storm.  Jack-Rabbit  crawls  under  his  robe.  Eagle 
comes  and  asks  for  Rabbit.  Rabbit  promises  him  powers  if  he  will  save  him. 
Eagle  promises  him  scalps  if  he  will  turn  Rabbit  loose.  Boy  refuses  and  Eagle 
flies  away.  Rabbit  says  he  will  make  young  man  great  warrior  and  gives  him 
war-club,  rabbit-skin,  and  medicine  paints.  Boy  returns  home.  He  follows 
war-party  and  acts  as  scout.  Goes  and  brings  ponies  from  enemy's  village.  At- 
tack is  made  on  enemy's  camp.  Rabbit-Boy  kills  old  man  and  goes  through 
village  and  escapes.  Sees  pretty  girl  who  watches  him.  Soon  after  they  go 
again  to  village.  Boy  kills  man  and  again  sees  girl.  Girl  gives  Arikara  woman 
captive  moccasins,  beaded  bracelets,  and  beaded  armlet  to  take  to  young  man. 
Woman  gives  him  things  and  young  man  at  once  starts  for  enemy's  camp.  He 
goes  to  girl's  itipi,  puts  in  his  hand,  and  she  recognizes  him  by  bracelet.  He 
sleeps  with  girl  and  father  finds  them  in  bed  together.  Fatfher  sends  for  war- 
riors, who  pepane  to  kill  young  man.  He  is  saved  by  new-comer,  who  is  glad 
he  has  married  one  of  their  girls,  as  he  will  now  lead  their  people.  They  go  on 
war-path  to  young  man's  country.  He  kills  captive  woman  and  gives  her 
scalp  to  chief.  This  happens  several  times  and  young  man  never  kills  members 
of  his  own  tribe.  The  two  tribes  make  peace. 

34.    THE  MAN  AND  THE  WATER-DOGS. 

People  in  large  village  are  afraid  of  man  who  commits  evil  deeds.  They 
make  plot  to  seize  him.  They  attack  him  and  he  walks  towards  river.  He 
steps  in  and  walks  on  bottom  and  sees  tipi.  He  goes  in  and  sees  many  dogs. 
Leader  tells  him  not  to  be  afraid  of  any  man  and  if  hurt  he  is  to  come  to  them. 
Man  returns  home  and  men  afraid.  He  commits  worse  acts  than  before  and 
his  relatives  a«nd  his  wife's  relatives  separate  from  the  village.  People  dare  not 
fight  with  man. 

35.    THE  FIVE  TURTLES  AND  THE  BUFFALO  DANCE. 

Five  soft-shell  Turtles  go  to  village.    Four  of  them  have  eagle  feathers  on 
head.    Fifth  has  black  feather  and  is  so  angry  it  goes  to  r.ver.    Four 
and  they  are  made  into  drums,  which  are  afterwards  changed  for  rawhid. 
Buffalo  dance  organized.     Mysterious  being  with  magpie  feathers  growing  c 


ABSTRACTS. 

his  head  et  qui  falsum  penem  inter  crura  habebat  dances.  Girl  not  permitted  to 
leave  lodge  while  mysterious  being  dancing.  She  goes  out  and  et  monstrum 
fecit  quasi  cum  ilia  concumbere  vellet.  Girl  becomes  pregnant  and  gives  birth  to 
child  like  farther.  People  kill  it  and  throw  it  into  river.  Father  goes  to  medi- 
cine-man, who  throws  rock  into  river  and  waters  part.  They  see  child  in  water 
and  man  pulls  him  out.  Medicine-man  breaks  big  stone  in  two  with  club  and 
they  bury  child  between  stones.  Mysterious  being  then  marries  girl  who  gave 
birth  to  mysterious  boy. 

36.    THE  NOTCHED  STICK  AND  THE  OLD  WOMAN  OF  THE  ISLAND. 

Notched  stick  for  rubbing  other  sticks  on  and  dried  buffalo  hide  used  to 
make  rain  during  medicine-men's  ceremony.  At  end  of  ceremony  notched  stick 
and  buffalo  hide  are  taken  to  island.  Man  goes  to  island  and  sees  old  woman 
sitting.  He  tells  father,  who  says  objects  are  put  on  island  because  they  are 
old  woman. 

37.    THE  MAN  WHO  MARRIED  A  COYOTE. 

War-party  is  attacked  by  enemy.  One  man  killed  and  others  return  home. 
Man  only  stunned,  and  year  after  he  comes  to.  He  falls  in  with  Coyotes  and 
marries  one.  Warriors  hunting  surround  and  capture  him.  He  becomes  well 
by  taking  medicine.  He  shouts  for  coyote  wife  from  top  of  lodge.  Coyotes 
come  and  wife  goes  into  lodge.  They  smoke  her,  <but  she  goes  away  and  joins 
other  Coyotes.  Man  finds  one  of  his  baby  coyotes  in  snow  bank.  He  goes  home 
to  warm  himself  and  on  return  baby  is  gone. 

38.    THE  MAN  WHO  TURNED  INTO  A  STONE. 

Old  man  with  great  reputation  as  medicine-man  goes  with  people  to  meet 
hunting  party.  He  sits  on  hill  waiting  for  dried  meat  to  offer  sacrifice  to 
gods,  but  no  one  presents  any.  Last  young  man  gives  him  dried  buffalo  tongue, 
but  old  man  sits  with  head  down.  Feasts  and  councils  are  held,  but  old  man 
absent.  They  go  in  search  of  him  and  he  tells  them  it  is  too  late.  His  legs 
have  turned  to  stone  and  next  day  he  is  a  rock  in  form  of  man. 

39.    THE  WOMAN  WHO  TURNED  INTO  A  STONE. 

Daughter  of  chief  refuses  to  marry,  but  at  last  is  persuaded  by  mother. 
Husband  fails  to  have  connection  with  wife,  who  has  only  sunflower.  She 
goes  away  and  turns  to  stone  through  shame. 

40.    THE  POWER  OF  THE  BLOODY  SCALPED-MAN. 

Young  man  goes  to  hill  to  obtain  power.  Bloody  scalped-man  comes  and 
young  man  runs  away.  Friend  goes  and  when  scalped-man  comes  he  closes  his 
eyes,  but  does  not  run.  Man  takes  him  to  cave.  There  men  are  seated  in  circle, 
but  none  are  scalped.  Leader  tells  young  man  how  to  make  himself  look  like 


ABSTRACTS.  193 

scalped-man;  gives  him  war-club,  and  root  to  make  him  run  swiftly.  Enemy 
comes  and  young  man  makes  himself  look  like  bloody  scalped-man.  He  attacks 
enemy  and  kills  one.  Enemy  retreats  and  while  his  people  run  after  them  he 
smokes  body,  washes  in  creek,  and  returns  to  lodge.  In  night  he  goes  to  place 
where  he  received  power.  He  becomes  great  medicine-man  and  brings  home 
many  pieces  of  scalps,  which  he  makes  himself. 

41.    THE  BOY  WHO  CARRIED  A  SCALPED-MAN  INTO  CAMP. 

Party  of  warriors  on  war-path  run  into  lake  by  enemy  and  all  killed  and 
scalped.  Another  war-party  starts  from  same  village.  Camp  near  lake.  Poor 
boy  goes  at  night  to  get  water  from  lake.  Voices  tell  him  to  go  further  into 
lake  for  water.  By  light  of  moon  sees  leader  of  first  war-party  scalped,  with 
hands  and  feet  cut  off.  Boy  carries  scalped-man  on  his  back  to  camp.  They 
kill  number  of  enemy  equal  to  number  in  lake  and  return  home. 

42.    THE  GIRL  WHO  WAS  BLEST  BY  THE  BUFFALO  AND  CORN. 

Mother  while  busy  puts  baby  girl  on  buffalo  skull  at  altar.  Skull  thinks 
baby  given  to  him.  Child  grows  and  shows  signs  of  having  power  from  gods. 
When  grown  to  womanhood  famine  prevails.  Medicine-men  can  do  nothing. 
Woman  tells  people  to  clean  cellars.  They  do  so  and  give  her  their  seed  corn. 
Woman  throws  little  seed  into  each  cellar,  which  is  covered  up,  and  after  fourth 
day  cellars  filled  with  corn  and  other  things. 

43.  THE  FIGHT  BETWEEN  THE  ARIKARA  AND  THE  SNAKES. 

Arikara  go  to  hunt  and  see  pretty  little  snake  by  path.  They  give  it  pres- 
ents. Two  foolish  boys  come  along  and  kill  snake.  They  tell  people,  who 
turn  back  from  hunt  and  climb  upon  high  arbors.  Many  snakes  come.  Arikara 
kill  snakes  with  clubs,  but  many  Arikara  are  killed,  among  them  the  two  foolish 
boys. 

44.  THE  FIGHT  BETWEEN  THE  ARIKARA  AND  THE  BEARS. 

Young  wife  has  garden  in  woods.  She  goes  every  day  iti  spring  and  takes 
much  food.  Husband  secretly  follows  her.  He  sees  man  with  bear's  claws 
about  neck  come  and  help  wife  and  afterwards  lie  with  her.  Next  day  husband 
pretends  to  go  hunting,  but  hides  in  garden.  Man  again  comes  to  wife  and 
while  they  are  lying  together  husband  shoots  man  with  arrow.  He  then  clubs 
woman,  who  tells  him  man  is  bear.  Three  days  afterwards  bears  attack  Arikara 
camp  and  kill  husband  and  all  people  who  do  not  hide  in  cellars. 

45.    THE  WIFE  WHO  MARRIED  AN  ELK. 

While  man  goes  hunting  men  come  to  see  wife.    She  goes  away  with  one. 
Husband  follows  and  sees  wife  walking  with  Elk.    He  shoots  at  tt,  but  arrows 
do  no  harm.     Elk  and  woman  go  into  lake.     Man  stays  there  crying.     Wor 
comes  and  tells  him  to  go  home  and  that  when  he  starts  upon  war-path  tt 
to  lake     Man  goes  on  war-path,  first  going  to  lake.    Sees  woman,  who  tc 


194  ABSTRACTS. 

that  they  would  kill  people  in  three  tipis  and  capture  their  ponies.  They  do  so. 
Next  time  man  goes  on  war-path  he  again  visits  lake.  Woman  tells  him  she 
can  not  leave  lake  any  more  and  that  in  fight  he  will  see  woman  like  her.  He 
is  to  catch  her  and  she  will  become  his  wife.  It  happens  as  she  said. 

46.    THE  FOUR  GIRLS  AND  THE  MOUNTAIN-LION. 

Mountain-lion  tells  four  girls  who  are  gathering  wood  he  wants  them  for 
wives.  They  run  to  different  wonderful  beings  for  protection,  but  none  can  help 
them.  They  come  to  Hair-Cut-in-Notches  and  offer  to  live  with  him  as  wives 
if  he  will  save  them.  He  sends  them  into  lodge  and  then  sings  about  his  head 
and  hair — 'his  hair  is  his  arrows.  Mountain-lion  comes  and  man  shoots  and 
kills  him.  Hair-Cut-in-Notches  tells  girls  he  is  not  human  being  and  sends 
them  home. 

47.    THE  DEEDS  OF  YOUNG-EAGLE. 

Chief  of  north  village  of  Arikara  has  beautiful  daughter,  Yellow-Calf. 
Chief  of  south  village  has  handsome  >son,  Young-Eagle,  who  does  not  look 
with  favor  upon  women  and  has  not  been  on.  war-party.  Young-Eagle  starts  for 
north  village  to  see  Yellow-Calf,  and  same  day  Yellow-Calf  starts  for  south 
village  to  see  Young-Eagle.  They  meet  on  hill  half-way  between  villages. 
They  'make  pile  of  stones  on  hill  and  start  for  Yellow-Calf's  home.  They  come 
to  lake  and  Young-Eagle  says  they  must  wash  before  going  to  village.  Yellow- 
Calf  washes  first.  Young-Eagle  wades  into  water  with  clothes  on  and  when 
he  comes  out  he  is  quite  changed  in  appearance.  He  is  like  "Burnt-Belly"  boy. 
Girl  takes  him  home  and  they  lie  together.  In  morning  Yellow-Calf's  parents 
are  ashamed  of  him  and  'so  is  she,  but  he  remains.  Boy  hears  that  war-party 
is  going  out  and  tells  girl  that  in  three  days  her  youngest  brother  is  to  get 
buffalo  intestines  and  bones  and  that  he  will  come.  Young-Eagle  takes  wife  to 
lake  and  after  she  has  washed  he  wades  into  lake.  He  comes  out  same  man 
she  had  first  met.  He  sends  wife  home  and  turns  to  young  eagle,  which  flies 
to  where  warriors  gone.  Brother-in-law  hears  eagle's  cry  and  takes  him  in- 
testines and  bones.  Young-Eagle  brings  in  ponies  and  then  kills  several  men 
and  takes  itheir  scalps,  which  he  sends  by  brother-in-law  to  leader.  He  goes 
to  lodge,  but  does  not  tell  wife  what  has  happened.  War-party  returns  and 
tell  story  of  Young-Eagle's  doings.  Scalps  are  put  upon  pole  at  entrance  of 
old  woman's  lodge.  This  occurs  on  several  occasions,  and  once  Young-Eagle 
goes  with  wife  to  lake  and  gets  his  own  likeness.  They  go  with  scalps  Young- 
Eagle  has  taken  to  village  of  his  father,  Black-Sun.  Black-Sun  sings  scalp 
songs  and  braves  and  warriors  decide  that  Young-Eagle  shall  lead  people  to 
girl's  village.  Arikara  become  one  tribe  again. 

48.    THE  GIRL  WHO  BECAME  A  WHIRLWIND. 

Woman  has  boy  and  girl  on  travois  drawn  by  pony.  Children  fall  off  un- 
known to  mother  and  wander  away  to  cave.  Girl  goes  to  find  something  to 
eat  and  is  taken  far  away  by  Whirlwind.  She  soon  returns,  but  afterward  goes 
away.  She  brings  brother  bow  and  arrows  on  two  occasions.  Owl  tells  boy  sister 


ABSTRACTS. 

is  Whirlwind  and  is  planning  to  kill  him.  Owl  «ays  she  cuts  off  men's  testes  and 
eats  them.  Boy  watches  for  sister.  Sees  her  do  what  Owl  says.  She  goes 
away  again  and  Owl  conies  and  takes  boy  into  Owl's  den.  They  say  that  sister 
wants  woman  and  he  is  to  tell  her  he  will  give  her  first  woman  he  marries. 
Whirlwind  comes  and  demands  boy,  but  says  she  will  let  him  go  on  his  prom- 
ising to  give  her  the  first  woman  he  marries.  Boy  goes  to  his  people.  Tells 
chief  that  buffalo  not  far  away.  Many  are  killed.  Enemy  attack  village  and 
boy  makes  way  to  kill  them.  Chiefs  daughter  given  him  for  wife.  Boy  goes 
out  and  calls  sister.  She  comes  and  boy  tells  her  of  his  marriage.  She  and 
the  girl  lie  together.  Sister  gives  brother  club  and  medicine,  with  power  of 
Whirlwind.  He  becomes  warrior  and  then  chief. 


49-  COYOTE  AND  THE  MICE  SUN  DANCE. 

Coyote  hears  noise  of  dancing  in  elk  skull.  Mice  run  away,  but  finally  they 
agree  to  let  Coyote  see  dancing.  He  puts  his  head  through  skull  and  Mice  run 
away.  Coyote's  head  fast  in  skull  and  as  Mice  do  not  help  him  he  goes  away 
with  skull  on  his  head.  He  goes  to  water  and  people  on  other  side  think  he 
is  wonderful  animal  and  are  scared.  Coyote  promises  they  shall  all  live  if  they 
give  him  chiefs  daughter.  They  agree  and  Coyote  swims  across.  They  make 
tipi  and  he  stays  with  girl  all  night.  Boy  sees  that  it  is  Coyote  and  people 
break  skull  and  catch  Coyote.  They  tie  him  fast  to  pegs.  They  urinate  and 
defecate  on  him.  He  plays  mean  trick  on  old  woman  and  thereby  frees  himself 
and  then  runs  away. 

50.    THE   COYOTE   BECOMES   A   BUFFALO. 

Buffalo  asks  Coyote  why  he  is  not  Buffalo.  He  consents  to  be  made  one 
and  Buffalo  rushes  at  him.  There  are  then  two  Buffalo  bulls.  They  go  to  herd 
controlled  by  Buffalo  bull  and  kill  him.  Each  bull  takes  many  cows  to  look 
after.  Herd  goes  away  leaving  Coyote-Buffalo  behind.  He  meets  Coyote  and 
says  he  is  going  to  make  him  into  Buffalo.  He  runs  into  him  and  there  are 
two  coyotes  instead  of  Coyote-Buffalo  and  Coyote. 

51.  THE  COYOTE  AND  THE  ARTICHOKE. 

Coyote  digs  up  Artichoke  plant  and  asks  if  it  has  another  name.    It  answers 
"Take-a-Bite."     Artichoke  repeats  same  four  times  and  Coyote  takes  bite  each 
time,  eating  it  all.    He  goes  and  and  expels  flatus.    He  gets  worse  and  carries 
tree  up  in  air.    He  takes  hold  of  stone  which  goes  up  with  him. 
on  Coyote  and  kills  him. 

52.  THE  COYOTE  RIDES  THE  BEAR. 

Coyote  meets  Bear,  makes  all  kinds  of  threats,  and  finally  rides  on  his  back^ 
He  jumps  off  and  runs  to  top  of  hill.  Not  seeing  Bear  he  yells  derisively  at 
him.  Bear  hears,  runs  after  Coyote,  and  kills  him. 


196  ABSTRACTS. 

53-    THE  COYOTE  RIDES  THE  BUFFALO. 

Pretty  girl  does  not  care  to  marry.  Buffalo  comes  and  girl  becomes  attached 
to  him.  Coyote  visits  girl,  but  she  repulses  him.  Coyote  tells  her  that  Buffalo 
is  his  horse  and  girl  says  she  will  marry  him  if  he  will  ride  Buffalo  there. 
Coyote  goes  home  and  strikes  himself  hard  with  club  on  the  knee.  Girl  tells 
Buffalo  what  Coyote  said  and  Buffalo  says  he  will  bring  Coyote  and  kill  him. 
Coyote  tells  Buffalo  he  is  cripple,  but  says  he  will  go  if  Buffalo  will  carry  him. 
Buffalo  agrees  and  Coyote  sits  on  his  back,  with  cane  to  hit  Buffalo  with. 
Coyote  .runs  back  to  village  and  marries  girl.  Buffalo  so  ashamed  he  never 
came  back. 

54-  THE  COYOTE  AND  THE  BUFFALO  RUN  A  RACE. 

Coyote  tells  Buffalo  he  cannot  run  fast  and  Buffalo  challenges  him  to  run 
race.  Coyote  accepts  and  goes  off  to  select  place.  He  sets  landmarks  near 
steep  place.  He  tells  Buffalo  that  at  landmark  they  are  to  close  their  eyes  and 
run  fast.  They  race  and  Buffalo  with  eyes  closed  jumps  over  deep  bank. 
Coyote  goes  down,  skins  and  cuts  up  Buffalo,  and  takes  meat  to  creek.  While 
roasting  meat  Fox  comes  and  Coyote  sends  him  with  Buffalo's  pouch  for  water. 
Fox  eats  -up  pouch  and  tells  Coyote  something  came  and  took  away  pouch. 
This  happens  four  times  and  Coyote  throws  coals  in  Fox's  face,  sending  him 
off.  Fox  tells  story  to  every  animal  he  meets  and  they  all  go  to  Coyote's  lodge 
while  he  is  asleep  and  eats  all  he  has.  When  he  wakes  up  he  finds  all  his  meat 
gone  and  goes  away  crying. 

55-  THE  COYOTE  AND  THE  DANCING  CORN. 

Two  hungry  Coyotes  go  to  village  in  search  of  pounded  corn.  They  sep- 
arate and  leader  sees  pounded  corn,  in  lumps,  running  into  mortar.  Coyote 
begs  lumps  to  come  out.  He  sings  and  walks  around  fireplace.  Lumps  of 
pounded  corn  come  out  and  dance  with  Coyote.  He  tells  them  .to  close  their 
eyes.  He  runs  to  mortar  and  gets  his  head  fast  in  bowl.  Brother  comes  and 
captive  tells  him  to  cut  bowl  open  with  axe.  He  does  so,  but  cuts  Coyote  on 
head  so  that  he  dies. 

56.  THE  COYOTE  AND  THE  TURTLE  RUN  A  RACE. 

(Coyote  boasts  of  his  swiftness  and  Turtle  says  he  can  beat  him  running. 
They  agree  to  run  race.  Turtle  gets  other  Turtles  to  assist  him.  They  go  to 
course,  place  one  Turtle  at  end,  others  at  different  distances  back.  Each  Turtle 
carries  pole  and  hides  in  ground.  Next  morning  Turtle  meets  Coyote.  Turtle 
gives  command  to  start.  Coyote  runs  and  Turtle  crawls  into  hole.  When 
Coyote  gets  over  little  ridge  he  sees  Turtle  ahead  of  him.  He  catches  up  with 
him  and  Turtle  throws  away  pole  and  crawls  into  ground.  This  happens  several 
times  and  at  end  Turtle  is  at  goal.  Coyote  says  he  is  beaten,  and  running  kills 
him. 


ABSTRACTS.  197 

57-    THE  COYOTE  AND  THE  STONE  RUN  A  RACE. 

•Coyote  asks  Stone  its  name.  Stone  says,  "Run-Fast."  They  agree  to  run 
race.  Coyote  places  Stone  upon  hill  and  starts  him  rolling.  Coyote  passes 
Stone,  but  Stone  catches  up  with  him  and  rolls  upon  his  back.  Stone  won't 
get  off  and  grows  heavier.  Coyote  calls  to  Bull-Bats  and  tells  them  Stone  has 
been  calling  them  names.  Bull-Bats  fly  at  Stone  until  they  break  it  in  two  and 
it  falls  from  Coyote.  Coyote  makes  fun  of  Bull-Bats  and  they  separate. 

58.  THE  COYOTE  AND  THE  ROLLING  STONE. 

Coyote  sees  Jack-Rabbit  men  dancing  around  fire  and  eating  intestines. 
He  offers  them  his  warrior  headdress  if  they  will  tell  where  they  get  them. 
Rabbits  send  him  to  get  red  willows,  which  they  put  into  fire.  They  dance 
around  and  as  willows  burn  they  turn  into  large  intestines.  Coyote  then  by 
trickery  gets  back  his  warbonnet  and  runs  away  chased  by  Rabbits.  He  is  too 
swift  for  them,  but  they  tell  him  he  cannot  do  the  trick  four  times.  He  suc- 
ceeds three  times,  but  the  fourth  time  willows  burn  into  ashes.  Coyote  has 
stomach  ache  and  defecates  rabbits.  He  tries  to  catch  them  in  robe,  but  they 
turn  to  excrement.  Coming  to  big  Stone  he  gives  it  soiled  robe.  Storm  comes 
on  and  he  returns  for  robe,  which  he  finds  clean.  He  takes  it  and  storm  passes. 
He  hears  something  coming  behind  him  and  sees  it  is  big  Stone.  Stone  chases 
him,  and  he  is  about  to  give  out  when  Bull-Bats  fly  around.  Coyote  appeals  to 
them  for  assistance  on  ground  that  Stone  had  spoken  against  them.  Bull-Bats 
break  Stone  up  with  flatus.  Stone  thus  spread  all  over  world.  Coyote  puts 
white  clay  on  Bull-Bats'  heads  and  bodies. 

59.  THE  COYOTE  AND  THE  ROLLING  STONE. 

Coyote  and  Rabbit  agree  that  one  who  goes  to  sleep  first  shall  be  covered 
by  other  one.  Rabbit  sleeps  with  eyes  open  and  Coyote  thinks  he  is  awake. 
Coyote  goes  to  sleep  by  morning  and  Rabbit  covers  him  and  goes  away.  Coyote 
defecates  rabbits.  He  gives  robe  to  Stone,  as  in  No.  58.  He  takes  robe  away 
from  Stone  four  times  and  then  Stone  runs  after  him.  Stone  broken  up  by  Bull- 
Bats  as  in  No.  58.  Coyote  eats  young  Bull-Bats  and  Bull-Bats  kill  him  with 
flatus. 

60.  HOW  THE  SCALPED-MAN  LOST  HIS  WIFE. 

Girl  climbs  tree  to  get  grapes  and  Scalped-Man  finds  her.     She  goes  with 
him  and  at  creek  she  tells  Scalped-Man  she  will  be  his  wife  if  he  wash 
head.    While  he  is  diving  she  runs  away  and  crawls  under  grapevine.    1 
her,  but  at  last  gives  her  up.    Woman  runs  home. 

61.    THE  GENEROUS  SCALPED-MAN  AND  HIS  BETRAYER. 

Man  hunting  sees  Scalped-Man  kill  and  carry  off  antelope.     Man  follows 
and  enters  Scalped-Man's  cave.     They  become  friendly  and  man  remains  to 
days      Scalped-Man  goes  away  for  several  days,  and  bnngs  pomes,  whi. 


198  ABSTRACTS. 

gives  to  man,  who  returns  home.  Man  obtains  ponies  in  this  way  several  times, 
and  then  tells  Scalped-Man  he  wants  scalp.  Scalped-Man  gets  scalps  for  him 
twice.  Man  takes  several  others  on  war-path  guided  by  Scalped-Man.  They 
return  with  scalps  and  ponies.  Man  becomes  chief  and  thinks  he  will  capture 
Scalped-Man,  but  he  fails,  as  Scalped-Man  has  heard  his  plans  and  gone  away. 


62.    THE  SCALPED-MAN. 

Scouts  see  mysterious  beings,  who  disappear  in  side  of  steep  bank,  where 
entrance  to  den  is  found.  Man  is  seen  in  cave  crying.  He  is  dressed  in  Coyote 
skins  and  his  head  tied  with  white  sheeting.  There  is  Buffalo  skull  in  lodge. 
Men  agree  to  ask  Scalped-Man  to  help  their  war-party. 


63.    THE  DEAD  MAN'S  COUNTRY. 

Man  faints  and  afterwards  dies.  He  sees  path  leading  east.  There  is  in- 
closure  with  little  hole  through  which  he  goes  and  is  in  dead  man's  country. 
Man  tells  him  not  to  go  into  village  and  directs  him  to  lodge  of  dead  people, 
which  he  is  not  to  enter.  He  sees  many  people  in  lodge,  and  black  drums.  Men 
are  painted  red.  Seven  men  stand  out.  Drummers  sing  in  low  voice.  Dancers 
have  dried  willow  sticks,  as  representatives  of  their  living  relatives,  whom 
they  call  to  them.  Man  is  told  to  go  to  his  country,  and  wakes  up. 


64.    THE  COYOTE  WHO  SPOKE  TO  THE  EAGLE  HUNTERS. 

Young  men  go  to  hills  to  catch  eagles.  While  sitting  in  cave  telling  Coyote 
stories,  Coyote  walks  in  and  says  they  tell  many  things  about  him  that  are 
not  true.  Coyote  goes  away  and  party  is  so  dazed  they  return  to  village. 


65.    THE  GIRL  AND  THE  ELK. 

Men  hunting  hear  Elk  whistling  across  river.  Girl  wants  to  go  and  find 
out  what  it  is,  but  people  prevent  her.  This  happens  many  days.  Men  agree 
to  kill  Elk,  but  they  can  not  shoot  it.  Man  puts  medicine  in  cartridge  and  then 
kills  Elk.  Girl  tries  to  run  away,  and  is  put  into  sweat-lodge  many  times 
until  she  gets  over  crazy  spell. 


66.    HOW  THE  RABBIT  SAVED  A  WARRIOR. 

Arikara  follow  Ojibwa  horse  thieves.  They  overtake  different  band  of 
Ojibwas  and  attack  them.  Brave  man  is  shot  through  neck  by  bullet.  He 
seems  about  to  die  from  loss  of  blood,  when  Jack-Rabbit  tells  him  he  will  not  die. 
Man  is  attended  by  Rabbit  medicine-man  and  in  less  than  four  days  is  well. 
He  becomes  one  of  the  leading  medicine-men  of  Rabbit  band. 


ABSTRACTS.  199 

67.    THE  WOMAN  WHOSE  BREASTS  WERE  CUT  OFF. 

Man  with  beautiful  woman  and  litttle  boy  goes  hunting.  Young  man  comes 
and  courts  woman.  She  feigns  sickness  and  pretends  to  die.  She  is  placed  on 
arbor.  Lover  unties  girl  and  places  bodies  of  three  dogs  upon  arbor.  Girl  is 
dressed  as  boy  and  breasts  tied  with  wide  strings.  They  go  to  another  village 
where  young  woman  passes  herself  for  young  man.  Woman  is  anxious  to  see 
child.  They  paint  up  as  men  and  watch  for  child  near  spring.  They  see  boy 
and  woman  asks  him  for  drink.  He  goes  to  lodge  and  tells  father  he  has 
seen  his  mother.  Father  sends  invitation  to  young  men  to  eat  in  his  lodge. 
They  come  and  husband  knows  one  of  them  is  woman  by  her  ways.  He  says 
she  is  his  wife.  Young  man  runs  away.  She  asks  forgiveness,  but  husband 
cuts  off  her  breasts  and  woman  dies. 

68.    WATER-DOGS. 

Poor  boy  sees  dog  come  out  of  river  and  carry  little  ones  to  spring.  He  dies 
shortly  afterwards.  Old  woman  near  same  place  hears  dogs  chattering  in  water 
and  soon  afterwards  dies. 

69.    TWO-WOLVES,  THE  PROPHET.* 

Two-Wolves  left  by  himself  in  storm  after  buffalo  chase  has  life  saved  by 
Prairie-Chicken.  "Waruhti"  gives  him  power  to  understand  speech  of  Thunder. 
Long  afterward  he  practices  power.  Man  Two-Bears  has  herd  of  ponies  which  are 
disturbed  by  horse  owned  by  Roving-Coyote.  Two-Bears  throws  pointed  stake 
at  horse  and  kills  it.  Roving-iCoyote  goes  to  Two- Wolves  to  know  who  did  it. 
Two-Wolves  performs  ceremony  to  father,  Thunder,  who  comes  and  tells 
him.  Two- Wolves  sends  for  Two-Bears,  who  confesses  and  makes  reparation. 
Wolf-Chief  does  not  believe  in  Two-Wolves'  power.  Thunder  tells  Two-Wolves 
to  speak  to  Wolf-Chief  and  have  him  kill  his  black  dog  and  perform  ceremony. 
Two-Wolves  sends  for  Wolf-Chief,  who  goes  to  him  and  promises  to  do  as 
asked.  Two-Wolves  sends  out  one  war^party  atid  it  is  a  failure.  He  lives  long, 
discovering  thieves  and  prophesying  wonderful  things. 

70.    HOW  THE  MEDICINE-ROBE  SAVED  THE  ARIKARA. 

When  Arikara  living  in  Nebraska  young  woman  alone  in  lodge  while 
medicine-men's  ceremony  is  performing.  She  sees  enemy  looking  at  her 
through  top  of  opening.  He  digs  at  side  of  lodge  and  she  puts  out  fire.  Next 
day  husband  hides  in  lodge,  and  when  enemy  comes  he  catches  him  from  be- 
hind. Woman  gives  alarm  and  men  come  and  overpower  enemy.  He  says 
southern  tribe  are  coming  to  kill  them.  Man  is  tied  upon  scaffold  and  left  to 
die.  He  breaks  loose  several  times  by  shaking  his  arms,  so  he  is  stabbed  to 
death.  During  ceremony  this  man  comes  into  lodge.  All  medicine-men  run 
out.  Keeper  of  wonderful  robe  goes  and  wraps  man  in  robe  and  throws  him 
into  river.  Afterwards  so  many  Sioux  come  that  people  are  scared.  Keeper  of 
holy  robe  wraps  it  round  body  and  taking  eagle  wing  and  gourd  climbs  upon 
top  of  lodge.  He  then  shakes  himself  and  shakes  robe  towards  sun.  Enemy 
are  so  scared  they  give  way  and  there  is  great  slaughter.  Scalps  are  brought 
in  and  there  is  great  rejoicing. 


2OO  ABSTRACTS. 

71.    THE  MEDICINE  BEAR  SHIELD. 

Boy's  father  dies  and  is  buried.  Boy  goes  to  grave  to  cry  and  dreams  that 
Bear  tells  him  that  woman  has  removed  shield  from  grave.  During  storm  he 
crawls  into  crevice  and  watches  grave.  He  sees  Bear  with  paws  toward  sky. 
Lightning  forms  appearance  of  shield  with  bear  for  black  center  mark.  Boy 
returns  to  grave  and  when  asleep  he  dreams  his  father  tells  him  shield  taken 
by  Howling- Wolf  and  that  he  must  get  it.  Howling- Wolf  gives  'boy  frame. 
Boy  has  another  shield  made  like  that  he  had  seen  on  father's  grave.  Kills 
buffalo  and  makes  inner  shield.  When  fifteen,  boy  joins  war-party.  He  strikes 
Sioux  with  bow  and  takes  his  scalplock.  Scalp  is  offered  to  gods  and  boy  made 
chief.  Old  man  puts  buckskin  shirt  on  him  and  tells  him  as  he  strikes  enemies 
and  scalps  them  to  make  marks  on  shirt.  When  enemy  attacks  village  boy  wears 
shield  and  is  never  hit.  At  sun  dance  boy  swings  day  and  night  by  buckskin 
strings  tied  to  sticks  run  .through  his  back.  Sioux  again  attack  village  and  boy 
again  counts  coup  and  strikes  enemy.  He  dances  sun  dance  many  times  after- 
ward, and  suffers  because  old  medicine-men  dead. 

72.    THE  CRUCIFIED  ENEMY. 

People  go  on  buffalo  hunt,  leaving  old  people  in  village.  Enemy  come  and 
people  retreat  to  lodges.  Old  man  puts  on  medicine  and  costumes  and,  gourd 
in  hand,  goes  to  top  of  lodge  and  sings  sacred  songs.  Enemy  see  him  and  are 
much  afraid,  as  he  has  power  to  mesmerize.  They  all  run  with  old  man  after 
them.  One  of  enemy's  bravest  men  captured  and  tied  to  wooden  cross  outside 
of  village.  Man  dies,  loses  his  flesh,  and  only  bones  left.  When  young  men 
playing  near  cross,  bones  fall  and  run  toward  village  and  into  medicine-lodge. 
Man  is  found  under  blankets  on  altar.  His  bones  are  gathered  and  thrown 
away. 

73.    HOW  A   SIOUX  WOMAN'S   SCALP  WAS    SACRIFICED. 

Men  go  on  war-path  and  hide  near  where  Sioux  get  their  water.  Two  women 
come  to  spring  and  as  they  run  away  one  is  seized,  and  scalp  taken  from  side 
of  her  head.  Men  hurry  back,  and  when  they  come  to  timber,  leader  takes  fat 
from  scalp  and  divides  it  into  five  pieces,  which  he  places  in  four  directions 
with  one  in  center,  first  on  his  hand  and  .then  on  the  ground,  ito  show  that 
scalp  is  offered  to  gods.  Scalp  ceremony  used  when  they  get  home.  Fire- 
sticks  are  used  to  burn  scalp.  Holy  bundles  and  medicine  bags  are  passed 
through  smoke  and  priests  change  names  of  young  men  and  children  who  give 
them  presents. 

74.    THE  WARRIOR  WHO  FOUGHT  THE   SIOUX. 

In  winter  Sioux  attack  Fort  Berthold.  Man  coming  with  antelope  on  back 
does  not  see  Sioux  until  he  hears  noise.  He  runs  and  is  followed  by  Sioux. 
Man  kills  first  Sioux  and  cuts  him  open  with  knife.  Sioux  shoot  at  him  from 
behind  with  arrows.  Man  stands  up  and  yells  like  a  bear  and  Sioux  run  away. 
Man  has  piece  of  liver  in  his  mouth.  He  chases  Sioux  and  takes  ponies  and 
runs  after  them.  He  goes  into  timber  and  next  day  is  found  frozen,  with 
arrows  in  his  back. 


ABSTRACTS.  2OI 

75-    THE  CAPTURE  OF  THE  ENEMY'S  BOWS. 

Young  men  go  on  war-path  and  Sioux  come  and  capture  old  women  and 
children.  Young  man  returns  and  finds  what  has  happened.  He,  his  brother,  and 
his  father  follow  Sioux  to  creek  where  they  are  in  camp.  Young  man  looks 
at  stars,  trees,  and  everything  and  says  they  must  attack  and  give  big  war-whoop. 
When  war-whoop  given,  trees  and  everything  seem  to  join.  Enemy  are  fright- 
ened and  run  away.  They  capture  enemy's  bows  and  kill  many  people.  Bows 
and  arrows  are  set  upon  high  hill. 

76.    THE  WOMAN  WHO  BEFRIENDED  THE  WARRIORS. 

Two  boys  on  war-path  find  earth-lodge  where  old  woman  lives.  She  feeds 
them  and  tells  them  where  to  go.  They  kill  enemy.  This  occurs  several  times, 
but  once  there  are  so  many  young  men  in  party  old  woman  is  ashamed.  Next 
time  war-party  goes  old  woman  has  disappeared.  Two  boys  hunt  for  her  and 
find  her  inside  of  cliff  in  Bad  .Lands.  Great  company  of  men  go  there,  but 
she  again  disappears.  Party  of  warriors  come  to  big  lake  and  hear  woman 
singing  scalp-dance  songs.  Warriors  scared,  but  leader  says  she  is  rejoicing, 
and  they  go  and  take  enemy's  scalps.  This  occurs  again,  but  next  time  instead 
of  singing  and  dancing,  woman  mourns.  Warriors  go  on  and  are  beaten  by 
enemy.  She  is  found  to  'be  same  old  woman  that  lived  in  Bad  Lands.  People 
give  her  blankets,  tobacco,  amd  other  things. 

77.  THE  ATTACK  UPON  THE  EAGLE  HUNTERS. 

Arikara  go  to  hills  to  catch  eagles.  Young  man  prepares  and  baits  hole 
and  then  gets  into  it,  leaving  weapons  outside.  Sioux  find  hole  and  tell  man 
to  crawl  out.  He  takes  them  where  other  men  are.  They  make  Arikara  stand 
around  fireplace  while  man  cooks  meat  for  them.  He  holds  piece  of  buffalo 
tallow  over  fire  and  whirls  it  around  and  burns  Sioux  with  grease.  They  are 
scared  and  man,  though  weak  through  torturing,  walks  away.  Sioux  stay  in 
tipi  all  night.  Man  goes  home  and  tells  people.  They  go  after  Sioux  and  re- 
turn with  three  scalps. 

78.  THE  ATTACK  UPON  THE  EAGLE  HUNTERS. 

Young  men  go  eagle  hunting  and  while  in  cave  Sioux  come.  Sioux  ask 
for  eagle  feathers,  which  leader  goes  out  of  cave  to  give  them.  They  attack 
Arikara,  whose  leader  kills  several  Sioux,  and  others  retreat.  Hunters  at  night 
return  to  village  with  scalps. 

79.    THE  MOURNING  LOVER. 

Man  called  "Rolling-Log"  courts  Arikara  woman,  who  says  she  will  marry 
him  if  he  -will  bring  her  enough  sinew  to  last  her  a  whole  year.    He  go< 
with  hunters  and  gets  twenty-four  sinews.     He  returns  home  and  go« 
girl,  but  finds  she  is  dead.    He  feels  so  bad  he  goes  among  h.lls  a 
return  to  Arikara  camp. 


2O2  ABSTRACTS. 

80.  CONTEST  BETWEEN  THE  BEAR  AND  THE  BULL  SOCIETIES. 

During  medicine  ceremonies  Bear  family  is  on  north  and  Buffalo  family  on 
south  inside  lodge.  Buffalo  Society  has  two  buffalo  scalps  with  horns.  These 
•are  worn  by  two  Buffalo  men  who  play  with  people  of  village.  Young  man  of 
Bear  family  tells  leader  he  wants  to  challenge  Buffalo  to  fight.  Leader  finally 
consents  and  sends  pipe  to  leader  of  Buffalo  Society  as  challenge.  He  objects, 
but  finally  consents  and  sends  for  Buffalo  man.  Men  are  prepared  by  medicines 
of  their  respective  societies  for  fight.  Societies  meet  and  fight  takes  place. 
Buffalo  hooks  Bear,  who  is  killed.  Bear  lodge  announces  that  Bear  killed  for 
all  time,  but  they  do  not  get  mad,  as  it  was  his  own  fault. 

81.  HOW  WHITE-BEAR  CAME  TO  BELONG  TO  THE  BEAR  SOCIETY. 

When  White-Bear's  mother  is  pregnant  his  father  puts  on  bear  robe  and 
tries  to  catch  people  to  cut  them  open  and  get  piece  of  liver.  So  his  son  has 
spirit  of  Bear.  In  nursing  boy's  mouth  shows  froth  and  he  makes  noise  like 
young  bear.  In  Bear  dances  boy  wears  robe  of  bear  hide.  When  three  years 
old,  White-Bear  falls  on  knife,  cutting  belly  so  that  intestines  come  out.  Father 
restores  them  to  place  and  bandages  child.  In  few  days  child  is  much  better 
and  bear  robe  is  put  on  its  back.  Child  cannot  straighten  out  and  makes  noise 
like  cat.  As  he  grows  up  he  acts  like  Bear.  In  Bear  ceremonies  sleight-of-hand 
ceremonies  are  performed  by  him.  In  medicine-lodge  he  has  visions  of  bear. 
When  no  more  Bear  dances  he  does  not  show  ways  of  bear. 

82.  THE  TALE  OF  A  MEMBER  OF  THE  BEAR  SOCIETY. 

Boy  stays  in  medicine-men's  lodge  and  learns  mysteries  of  Bear  Society. 
Father  gives  him  stuffed  bear  skin.  In  Bear  dance  little  bear  dances  and  imitates 
boy.  When  worn  out  little  bear  is  placed  in  ravine.  Some  years  ago  great 
hunter  asks  young  man  to  go  hunting.  At  night  pony  snorts  furiously  and 
Scalped-Man  is  seen.  After  killing  deer  they  start  for  home.  They  see  bear, 
which  stands  up  like  man.  Bear  embraces  young  one.  After  being  shot  bear 
goes  .into  brush,  where  it  is  found  sitting,  dead.  Young  one  also  killed  and 
both  are  skinned.  Man  gives  large  hide  to  friend  and  keeps  little  bear's  hide. 
He  wears  it  in  Bear  dances.  Afterwards  it  is  sold,  in  his  absence,  to  white  man. 


Date  Due 


CAT.   NO.   24    161 


